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branches ::: The Master

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object:The Master
class:Names of God

see also ::: the_Prisoner, the_Slave?

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now begins generated list of local instances, definitions, quotes, instances in chapters, wordnet info if available and instances among weblinks


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

TOPICS
SEE ALSO


AUTH

BOOKS
books_(by_alpha)
City_of_God
Enchiridion_text
Epigrams_from_Savitri
General_Principles_of_Kabbalah
Heart_of_Matter
Journey_to_the_Lord_of_Power_-_A_Sufi_Manual_on_Retreat
Letters_on_Occult_Meditation
Liber_157_-_The_Tao_Teh_King
Life_without_Death
Magick_Without_Tears
Meditation__The_First_and_Last_Freedom
My_Burning_Heart
Process_and_Reality
Savitri
Sayings_of_Sri_Ramakrishna_(toc)
The_Categories
The_Divine_Companion
The_Divine_Milieu
The_Essential_Songs_of_Milarepa
The_Gospel_of_Sri_Ramakrishna
The_Heros_Journey
The_Imitation_of_Christ
The_Master_Key_System
The_Republic
The_Seals_of_Wisdom
The_Secret_Of_The_Veda
The_Synthesis_Of_Yoga
The_Tarot_of_Paul_Christian
The_Use_and_Abuse_of_History
The_Way_of_Perfection
The_Yoga_Sutras
Toward_the_Future

IN CHAPTERS TITLE
1.01_-_Meeting_the_Master_-_Authors_first_meeting,_December_1918
1.02_-_Meeting_the_Master_-_Authors_second_meeting,_March_1921
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.05_-_THE_MASTER_AND_KESHAB
1.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
1.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
1.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
1.11_-_The_Master_of_the_Work
1.13_-_THE_MASTER_AND_M.
1.19_-_THE_MASTER_AND_HIS_INJURED_ARM
1.50_-_A.C._and_the_Masters;_Why_they_Chose_him,_etc.
1956-02-15_-_Nature_and_the_Master_of_Nature_-_Conscious_intelligence_-_Theory_of_the_Gita,_not_the_whole_truth_-_Surrender_to_the_Lord_-_Change_of_nature
1.fua_-_The_Pupil_asks-_the_Master_answers
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.09_-_THE_MASTERS_BIRTHDAY
2.10_-_THE_MASTER_AND_NARENDRA
2.12_-_THE_MASTERS_REMINISCENCES
2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.19_-_THE_MASTER_AND_DR._SARKAR
2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES
2.22_-_THE_MASTER_AT_COSSIPORE
2.23_-_THE_MASTER_AND_BUDDHA
2.24_-_THE_MASTERS_LOVE_FOR_HIS_DEVOTEES

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
00.02_-_Mystic_Symbolism
00.03_-_Upanishadic_Symbolism
00.05_-_A_Vedic_Conception_of_the_Poet
000_-_Humans_in_Universe
0.00_-_INTRODUCTION
0.00_-_The_Book_of_Lies_Text
0.00_-_THE_GOSPEL_PREFACE
0.01_-_Letters_from_the_Mother_to_Her_Son
0.02_-_II_-_The_Home_of_the_Guru
0.03_-_III_-_The_Evening_Sittings
0.04_-_The_Systems_of_Yoga
0.05_-_Letters_to_a_Child
0.05_-_The_Synthesis_of_the_Systems
0.08_-_Letters_to_a_Young_Captain
0.09_-_Letters_to_a_Young_Teacher
01.01_-_A_Yoga_of_the_Art_of_Life
01.04_-_Sri_Aurobindos_Gita
01.04_-_The_Poetry_in_the_Making
01.04_-_The_Secret_Knowledge
01.08_-_A_Theory_of_Yoga
0.10_-_Letters_to_a_Young_Captain
0_1958-05-01
0_1960-03-03
0_1960-05-16
0_1960-10-19
0_1960-10-25
0_1961-01-24
0_1961-11-05
0_1961-12-20
0_1962-12-04
0_1964-07-22
0_1964-12-02
0_1965-04-28
0_1965-05-29
0_1965-12-10
0_1966-01-22
0_1966-03-09
0_1966-12-21
0_1967-09-06
0_1967-11-22
0_1967-12-20
0_1968-09-07
0_1969-01-01
0_1969-01-22
0_1969-04-05
0_1970-01-28
0_1970-04-29
0_1970-11-07
0_1971-10-27
0_1972-02-09
0_1972-07-19
02.01_-_A_Vedic_Story
02.01_-_The_World_War
02.02_-_Lines_of_the_Descent_of_Consciousness
02.02_-_Rishi_Dirghatama
02.03_-_The_Glory_and_the_Fall_of_Life
02.04_-_The_Kingdoms_of_the_Little_Life
02.04_-_The_Right_of_Absolute_Freedom
02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind
03.02_-_The_Philosopher_as_an_Artist_and_Philosophy_as_an_Art
03.02_-_Yogic_Initiation_and_Aptitude
03.03_-_Arjuna_or_the_Ideal_Disciple
03.04_-_The_Other_Aspect_of_European_Culture
03.10_-_Sincerity
03.16_-_The_Tragic_Spirit_in_Nature
04.03_-_Consciousness_as_Energy
04.35_-_To_the_Heights-XXXV
05.02_-_Satyavan
05.04_-_The_Immortal_Person
05.14_-_The_Sanctity_of_the_Individual
06.01_-_The_End_of_a_Civilisation
06.35_-_Second_Sight
07.04_-_The_Triple_Soul-Forces
07.05_-_The_Finding_of_the_Soul
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.10_-_Diseases_and_Accidents
07.32_-_The_Yogic_Centres
09.13_-_On_Teachers_and_Teaching
10.01_-_A_Dream
1.009_-_Perception_and_Reality
1.00a_-_Introduction
1.00b_-_Introduction
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00g_-_Foreword
1.00h_-_Foreword
1.00_-_Preliminary_Remarks
1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga
1.013_-_Defence_Mechanisms_of_the_Mind
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_Historical_Survey
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_Isha_Upanishad
1.01_-_MASTER_AND_DISCIPLE
1.01_-_Meeting_the_Master_-_Authors_first_meeting,_December_1918
1.01_-_NIGHT
1.01_-_On_renunciation_of_the_world
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_Prayer
1.01_-_The_First_Steps
1.01_-_The_Four_Aids
1.01_-_The_Highest_Meaning_of_the_Holy_Truths
1.01_-_The_Ideal_of_the_Karmayogin
1.01_-_The_Mental_Fortress
1.01_-_The_Unexpected
1.02.1_-_The_Inhabiting_Godhead_-_Life_and_Action
1.02.2.1_-_Brahman_-_Oneness_of_God_and_the_World
10.23_-_Prayers_and_Meditations_of_the_Mother
1.02_-_IN_THE_COMPANY_OF_DEVOTEES
1.02_-_Karma_Yoga
1.02_-_Meeting_the_Master_-_Authors_second_meeting,_March_1921
1.02_-_Of_certain_spiritual_imperfections_which_beginners_have_with_respect_to_the_habit_of_pride.
1.02_-_On_the_Service_of_the_Soul
1.02_-_ON_THE_TEACHERS_OF_VIRTUE
1.02_-_SADHANA_PADA
1.02_-_The_Divine_Teacher
1.02_-_The_Doctrine_of_the_Mystics
1.02_-_The_Great_Process
1.02_-_The_Recovery
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.02_-_The_Ultimate_Path_is_Without_Difficulty
10.33_-_On_Discipline
1.03_-_Fire_in_the_Earth
1.03_-_Hymns_of_Gritsamada
1.03_-_Invocation_of_Tara
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Preparing_for_the_Miraculous
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Supernatural_Aid
1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces
1.03_-_The_Human_Disciple
1.03_-_THE_STUDY_(The_Exorcism)
1.03_-_Time_Series,_Information,_and_Communication
1.03_-_To_Layman_Ishii
1.03_-_VISIT_TO_VIDYASAGAR
1.03_-_Yama_and_Niyama
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_Descent_into_Future_Hell
1.04_-_Hymns_of_Bharadwaja
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_On_Knowledge_of_the_Future_World.
1.04_-_Relationship_with_the_Divine
1.04_-_Sounds
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Core_of_the_Teaching
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_First_Circle,_Limbo__Virtuous_Pagans_and_the_Unbaptized._The_Four_Poets,_Homer,_Horace,_Ovid,_and_Lucan._The_Noble_Castle_of_Philosophy.
1.04_-_The_Gods_of_the_Veda
1.04_-_THE_RABBIT_SENDS_IN_A_LITTLE_BILL
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_The_Silent_Mind
1.04_-_To_the_Priest_of_Rytan-ji
1.04_-_Vital_Education
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.05_-_CHARITY
1.05_-_Consciousness
1.05_-_Hsueh_Feng's_Grain_of_Rice
1.05_-_Hymns_of_Bharadwaja
1.05_-_Ritam
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_THE_MASTER_AND_KESHAB
1.05_-_The_New_Consciousness
1.05_-_War_And_Politics
1.06_-_Agni_and_the_Truth
1.06_-_Dhyana
1.06_-_Hymns_of_Parashara
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
1.06_-_The_Three_Schools_of_Magick_1
1.06_-_Yun_Men's_Every_Day_is_a_Good_Day
1.070_-_The_Seven_Stages_of_Perfection
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.07_-_Hui_Ch'ao_Asks_about_Buddha
1.07_-_Hymn_of_Paruchchhepa
1.07_-_Incarnate_Human_Gods
1.07_-_Savitri
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Fire_of_the_New_World
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
1.07_-_The_Psychic_Center
1.07_-_TRUTH
1.080_-_Pratyahara_-_The_Return_of_Energy
1.08_-_Attendants
1.08_-_Civilisation_and_Barbarism
1.08_-_Independence_from_the_Physical
1.08_-_Origin_of_Rudra:_his_becoming_eight_Rudras
1.08_-_Psycho_therapy_Today
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
1.08_-_The_Methods_of_Vedantic_Knowledge
1.08_-_The_Supreme_Will
1.08_-_The_Three_Schools_of_Magick_3
1.094_-_Understanding_the_Structure_of_Things
1.096_-_Powers_that_Accrue_in_the_Practice
1.09_-_ADVICE_TO_THE_BRAHMOS
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_Sleep_and_Death
1.09_-_The_Furies_and_Medusa._The_Angel._The_City_of_Dis._The_Sixth_Circle__Heresiarchs.
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
1.107_-_The_Bestowal_of_a_Divine_Gift
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_Concentration_-_Its_Practice
1.10_-_Laughter_Of_The_Gods
1.10_-_The_Image_of_the_Oceans_and_the_Rivers
1.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
1.10_-_The_Methods_and_the_Means
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Scolex_School
1.10_-_The_Secret_of_the_Veda
1.10_-_The_Three_Modes_of_Nature
1.10_-_The_Yoga_of_the_Intelligent_Will
11.15_-_Sri_Aurobindo
1.11_-_BOOK_THE_ELEVENTH
1.11_-_Correspondence_and_Interviews
1.11_-_The_Broken_Rocks._Pope_Anastasius._General_Description_of_the_Inferno_and_its_Divisions.
1.11_-_The_Change_of_Power
1.11_-_The_Master_of_the_Work
1.11_-_The_Reason_as_Governor_of_Life
1.11_-_The_Seven_Rivers
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_God_Departs
1.12_-_The_Divine_Work
1.12_-_THE_FESTIVAL_AT_PNIHTI
1.12_-_The_Left-Hand_Path_-_The_Black_Brothers
1.12_-_The_Strength_of_Stillness
1.13_-_BOOK_THE_THIRTEENTH
1.13_-_Conclusion_-_He_is_here
1.13_-_Gnostic_Symbols_of_the_Self
1.13_-_The_Divine_Maya
1.13_-_THE_HUMAN_REBOUND_OF_EVOLUTION_AND_ITS_CONSEQUENCES
1.13_-_The_Lord_of_the_Sacrifice
1.13_-_THE_MASTER_AND_M.
1.13_-_The_Supermind_and_the_Yoga_of_Works
1.13_-_The_Wood_of_Thorns._The_Harpies._The_Violent_against_themselves._Suicides._Pier_della_Vigna._Lano_and_Jacopo_da_Sant'_Andrea.
1.13_-_Under_the_Auspices_of_the_Gods
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.14_-_The_Principle_of_Divine_Works
1.15_-_In_the_Domain_of_the_Spirit_Beings
1.15_-_LAST_VISIT_TO_KESHAB
1.15_-_THE_DIRECTIONS_AND_CONDITIONS_OF_THE_FUTURE
1.15_-_The_Transformed_Being
1.15_-_The_Violent_against_Nature._Brunetto_Latini.
1.1.5_-_Thought_and_Knowledge
1.16_-_Guidoguerra,_Aldobrandi,_and_Rusticucci._Cataract_of_the_River_of_Blood.
1.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
1.17_-_Astral_Journey__Example,_How_to_do_it,_How_to_Verify_your_Experience
1.17_-_Geryon._The_Violent_against_Art._Usurers._Descent_into_the_Abyss_of_Malebolge.
1.17_-_M._AT_DAKSHINEWAR
1.17_-_The_Transformation
1.18_-_M._AT_DAKSHINESWAR
1.18_-_The_Divine_Worker
1.18_-_The_Human_Fathers
1.18_-_The_Perils_of_the_Soul
1.19_-_The_Curve_of_the_Rational_Age
1.19_-_THE_MASTER_AND_HIS_INJURED_ARM
1.19_-_The_Practice_of_Magical_Evocation
1.19_-_Thought,_or_the_Intellectual_element,_and_Diction_in_Tragedy.
1.200-1.224_Talks
1.2.01_-_The_Call_and_the_Capacity
12.08_-_Notes_on_Freedom
1.20_-_Death,_Desire_and_Incapacity
1.20_-_Equality_and_Knowledge
1.20_-_ON_CHILD_AND_MARRIAGE
1.20_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
1.20_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM
1.20_-_The_Hound_of_Heaven
1.21_-_A_DAY_AT_DAKSHINESWAR
1.21_-_Chih_Men's_Lotus_Flower,_Lotus_Leaves
1.21_-_The_Ascent_of_Life
1.21_-_WALPURGIS-NIGHT
1.22_-_ADVICE_TO_AN_ACTOR
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE
1.23_-_THE_MIRACULOUS
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_Describes_how_vocal_prayer_may_be_practised_with_perfection_and_how_closely_allied_it_is_to_mental_prayer
1.24_-_On_meekness,_simplicity,_guilelessness_which_come_not_from_nature_but_from_habit,_and_about_malice.
1.24_-_PUNDIT_SHASHADHAR
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.24_-_The_Killing_of_the_Divine_King
1.24_-_The_Seventh_Bolgia_-_Thieves._Vanni_Fucci._Serpents.
1.25_-_ADVICE_TO_PUNDIT_SHASHADHAR
1.26_-_FESTIVAL_AT_ADHARS_HOUSE
1.27_-_AT_DAKSHINESWAR
1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY
1.28_-_Need_to_Define_God,_Self,_etc.
1.29_-_Continues_to_describe_methods_for_achieving_this_Prayer_of_Recollection._Says_what_little_account_we_should_make_of_being_favoured_by_our_superiors.
1.29_-_Geri_del_Bello._The_Tenth_Bolgia__Alchemists._Griffolino_d'_Arezzo_and_Capocchino._The_many_people_and_the_divers_wounds
1.29_-_What_is_Certainty?
1.2_-_Katha_Upanishads
1.300_-_1.400_Talks
13.02_-_A_Review_of_Sri_Aurobindos_Life
1.30_-_Other_Falsifiers_or_Forgers._Gianni_Schicchi,_Myrrha,_Adam_of_Brescia,_Potiphar's_Wife,_and_Sinon_of_Troy.
1.31_-_The_Giants,_Nimrod,_Ephialtes,_and_Antaeus._Descent_to_Cocytus.
1.32_-_How_can_a_Yogi_ever_be_Worried?
1.3.4.02_-_The_Hour_of_God
1.3.4.04_-_The_Divine_Superman
1.34_-_Continues_the_same_subject._This_is_very_suitable_for_reading_after_the_reception_of_the_Most_Holy_Sacrament.
1.34_-_Fourth_Division_of_the_Ninth_Circle,_the_Judecca__Traitors_to_their_Lords_and_Benefactors._Lucifer,_Judas_Iscariot,_Brutus,_and_Cassius._The_Chasm_of_Lethe._The_Ascent.
1.35_-_The_Tao_2
1.39_-_Prophecy
1.400_-_1.450_Talks
1.4.03_-_The_Guru
14.06_-_Liberty,_Self-Control_and_Friendship
14.07_-_A_Review_of_Our_Ashram_Life
14.08_-_A_Parable_of_Sea-Gulls
1.439
1.450_-_1.500_Talks
1.45_-_The_Corn-Mother_and_the_Corn-Maiden_in_Northern_Europe
1.46_-_Selfishness
1.46_-_The_Corn-Mother_in_Many_Lands
1.47_-_Lityerses
1.48_-_Morals_of_AL_-_Hard_to_Accept,_and_Why_nevertheless_we_Must_Concur
1.48_-_The_Corn-Spirit_as_an_Animal
1.49_-_Thelemic_Morality
1.50_-_A.C._and_the_Masters;_Why_they_Chose_him,_etc.
1.50_-_Eating_the_God
1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work
1.52_-_Family_-_Public_Enemy_No._1
1.52_-_Killing_the_Divine_Animal
1.550_-_1.600_Talks
1.56_-_Marriage_-_Property_-_War_-_Politics
1.58_-_Human_Scapegoats_in_Classical_Antiquity
1.60_-_Knack
1.64_-_Magical_Power
1.66_-_Vampires
17.04_-_Hymn_to_the_Purusha
17.05_-_Hymn_to_Hiranyagarbha
17.09_-_Victory_to_the_World_Master
1.70_-_Morality_1
17.10_-_A_Hymn
1.74_-_Obstacles_on_the_Path
1.75_-_The_AA_and_the_Planet
1.81_-_Method_of_Training
1.83_-_Epistola_Ultima
19.12_-_Of_The_Self
1914_01_03p
1914_04_28p
1914_06_13p
1914_08_05p
1914_10_23p
1915_03_03p
1916_12_08p
1917_04_28p
19.20_-_The_Path
19.25_-_The_Bhikkhu
1929-04-14_-_Dangers_of_Yoga_-_Two_paths,_tapasya_and_surrender_-_Impulses,_desires_and_Yoga_-_Difficulties_-_Unification_around_the_psychic_being_-_Ambition,_undoing_of_many_Yogis_-_Powers,_misuse_and_right_use_of_-_How_to_recognise_the_Divine_Will_-_Accept_things_that_come_from_Divine_-_Vital_devotion_-_Need_of_strong_body_and_nerves_-_Inner_being,_invariable
1929-04-28_-_Offering,_general_and_detailed_-_Integral_Yoga_-_Remembrance_of_the_Divine_-_Reading_and_Yoga_-_Necessity,_predetermination_-_Freedom_-_Miracles_-_Aim_of_creation
1929-06-09_-_Nature_of_religion_-_Religion_and_the_spiritual_life_-_Descent_of_Divine_Truth_and_Force_-_To_be_sure_of_your_religion,_country,_family-choose_your_own_-_Religion_and_numbers
1951-02-05_-_Surrender_and_tapasya_-_Dealing_with_difficulties,_sincerity,_spiritual_discipline_-_Narrating_experiences_-_Vital_impulse_and_will_for_progress
1951-02-08_-_Unifying_the_being_-_ideas_of_good_and_bad_-_Miracles_-_determinism_-_Supreme_Will_-_Distinguishing_the_voice_of_the_Divine
1951-03-19_-_Mental_worlds_and_their_beings_-_Understanding_in_silence_-_Psychic_world-_its_characteristics_-_True_experiences_and_mental_formations_-_twelve_senses
1951-04-21_-_Sri_Aurobindos_letter_on_conditions_for_doing_yoga_-_Aspiration,_tapasya,_surrender_-_The_lower_vital_-_old_habits_-_obsession_-_Sri_Aurobindo_on_choice_and_the_double_life_-_The_old_fiasco_-_inner_realisation_and_outer_change
1951-05-03_-_Money_and_its_use_for_the_divine_work_-_problems_-_Mastery_over_desire-_individual_and_collective_change
1953-04-29
1953-06-17
1953-07-01
1953-08-26
1953-12-23
1954-09-22_-_The_supramental_creation_-_Rajasic_eagerness_-_Silence_from_above_-_Aspiration_and_rejection_-_Effort,_individuality_and_ego_-_Aspiration_and_desire
1954-11-10_-_Inner_experience,_the_basis_of_action_-_Keeping_open_to_the_Force_-_Faith_through_aspiration_-_The_Mothers_symbol_-_The_mind_and_vital_seize_experience_-_Degrees_of_sincerity_-Becoming_conscious_of_the_Divine_Force
1955-02-09_-_Desire_is_contagious_-_Primitive_form_of_love_-_the_artists_delight_-_Psychic_need,_mind_as_an_instrument_-_How_the_psychic_being_expresses_itself_-_Distinguishing_the_parts_of_ones_being_-_The_psychic_guides_-_Illness_-_Mothers_vision
1955-03-02_-_Right_spirit,_aspiration_and_desire_-_Sleep_and_yogic_repose,_how_to_sleep_-_Remembering_dreams_-_Concentration_and_outer_activity_-_Mother_opens_the_door_inside_everyone_-_Sleep,_a_school_for_inner_knowledge_-_Source_of_energy
1955-04-13_-_Psychoanalysts_-_The_underground_super-ego,_dreams,_sleep,_control_-_Archetypes,_Overmind_and_higher_-_Dream_of_someone_dying_-_Integral_repose,_entering_Sachchidananda_-_Organising_ones_life,_concentration,_repose
1955-05-25_-_Religion_and_reason_-_true_role_and_field_-_an_obstacle_to_or_minister_of_the_Spirit_-_developing_and_meaning_-_Learning_how_to_live,_the_elite_-_Reason_controls_and_organises_life_-_Nature_is_infrarational
1955-07-13_-_Cosmic_spirit_and_cosmic_consciousness_-_The_wall_of_ignorance,_unity_and_separation_-_Aspiration_to_understand,_to_know,_to_be_-_The_Divine_is_in_the_essence_of_ones_being_-_Realising_desires_through_the_imaginaton
1955-11-09_-_Personal_effort,_egoistic_mind_-_Man_is_like_a_public_square_-_Natures_work_-_Ego_needed_for_formation_of_individual_-_Adverse_forces_needed_to_make_man_sincere_-_Determinisms_of_different_planes,_miracles
1956-02-15_-_Nature_and_the_Master_of_Nature_-_Conscious_intelligence_-_Theory_of_the_Gita,_not_the_whole_truth_-_Surrender_to_the_Lord_-_Change_of_nature
1956-04-18_-_Ishwara_and_Shakti,_seeing_both_aspects_-_The_Impersonal_and_the_divine_Person_-_Soul,_the_presence_of_the_divine_Person_-_Going_to_other_worlds,_exteriorisation,_dreams_-_Telling_stories_to_oneself
1956-07-18_-_Unlived_dreams_-_Radha-consciousness_-_Separation_and_identification_-_Ananda_of_identity_and_Ananda_of_union_-_Sincerity,_meditation_and_prayer_-_Enemies_of_the_Divine_-_The_universe_is_progressive
1956-07-25_-_A_complete_act_of_divine_love_-_How_to_listen_-_Sports_programme_same_for_boys_and_girls_-_How_to_profit_by_stay_at_Ashram_-_To_Women_about_Their_Body
1956-11-14_-_Conquering_the_desire_to_appear_good_-_Self-control_and_control_of_the_life_around_-_Power_of_mastery_-_Be_a_great_yogi_to_be_a_good_teacher_-_Organisation_of_the_Ashram_school_-_Elementary_discipline_of_regularity
1956-11-21_-_Knowings_and_Knowledge_-_Reason,_summit_of_mans_mental_activities_-_Willings_and_the_true_will_-_Personal_effort_-_First_step_to_have_knowledge_-_Relativity_of_medical_knowledge_-_Mental_gymnastics_make_the_mind_supple
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1956-12-05_-_Even_and_objectless_ecstasy_-_Transform_the_animal_-_Individual_personality_and_world-personality_-_Characteristic_features_of_a_world-personality_-_Expressing_a_universal_state_of_consciousness_-_Food_and_sleep_-_Ordered_intuition
1957-05-08_-_Vital_excitement,_reason,_instinct
1957-10-16_-_Story_of_successive_involutions
1957-11-13_-_Superiority_of_man_over_animal_-_Consciousness_precedes_form
1958-04-09_-_The_eyes_of_the_soul_-_Perceiving_the_soul
1958-06-18_-_Philosophy,_religion,_occultism,_spirituality
1958-10-01_-_The_ideal_of_moral_perfection
1958_10_17
1958-11-26_-_The_role_of_the_Spirit_-_New_birth
1960_11_12?_-_49
1965_05_29
1970_01_04
1970_04_15
1970_04_28
1970_05_24
1.ac_-_Happy_Dust
1.ac_-_Prologue_to_Rodin_in_Rime
1.ac_-_The_Disciples
1.ac_-_The_Wizard_Way
1.anon_-_Enuma_Elish_(When_on_high)
1.anon_-_Less_profitable
1.bd_-_The_Greatest_Gift
1.dd_-_As_many_as_are_the_waves_of_the_sea
1.dd_-_So_priceless_is_the_birth,_O_brother
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Rats_in_the_Walls
1f.lovecraft_-_The_Shadow_over_Innsmouth
1f.lovecraft_-_The_Trap
1.fs_-_Archimedes
1.fs_-_Genius
1.fs_-_The_Fight_With_The_Dragon
1.fs_-_The_Hostage
1.fs_-_The_Lay_Of_The_Bell
1.fs_-_The_Poetry_Of_Life
1.fs_-_The_Triumph_Of_Love
1.fs_-_To_Laura_(Mystery_Of_Reminiscence)
1.fua_-_The_Pupil_asks-_the_Master_answers
1.hs_-_O_Saghi,_pass_around_that_cup_of_wine,_then_bring_it_to_me
1.hs_-_Tidings_Of_Union
1.ia_-_Modification_Of_The_R_Poem
1.jr_-_Any_Lifetime
1.jr_-_The_grapes_of_my_body_can_only_become_wine
1.lb_-_Chiang_Chin_Chiu
1.lb_-_Visiting_a_Taoist_Master_on_Tai-T'ien_Mountain_by_Li_Po
1.lovecraft_-_Psychopompos-_A_Tale_in_Rhyme
1.okym_-_31_-_Up_from_Earths_Centre_through_the_Seventh_Gate
1.pbs_-_Epipsychidion
1.pbs_-_Prince_Athanase
1.pbs_-_Prometheus_Unbound
1.pbs_-_Scenes_From_The_Faust_Of_Goethe
1.pbs_-_The_Cyclops
1.pbs_-_Ugolino
1.rb_-_Cleon
1.rb_-_Fra_Lippo_Lippi
1.rb_-_Old_Pictures_In_Florence
1.rb_-_Paracelsus_-_Part_II_-_Paracelsus_Attains
1.rb_-_Paracelsus_-_Part_IV_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_V_-_Paracelsus_Attains
1.rb_-_Rabbi_Ben_Ezra
1.rb_-_Sordello_-_Book_the_Fifth
1.rb_-_Sordello_-_Book_the_First
1.rb_-_Sordello_-_Book_the_Second
1.rt_-_Fireflies
1.rt_-_The_Homecoming
1.rvd_-_How_to_Escape?
1.rwe_-_Dirge
1.rwe_-_Monadnoc
1.rwe_-_Nature
1.rwe_-_Ode_To_Beauty
1.rwe_-_The_Days_Ration
1.wby_-_Meditations_In_Time_Of_Civil_War
1.wby_-_The_Wanderings_Of_Oisin_-_Book_III
1.whitman_-_As_I_Sat_Alone_By_Blue_Ontarios_Shores
1.whitman_-_Europe,_The_72d_And_73d_Years_Of_These_States
1.whitman_-_Faces
1.whitman_-_From_Pent-up_Aching_Rivers
1.whitman_-_Mannahatta
1.whitman_-_Pioneers!_O_Pioneers!
1.whitman_-_Respondez!
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_XXXV
1.whitman_-_Song_Of_The_Broad-Axe
1.whitman_-_The_Great_City
1.whitman_-_The_Indications
1.whitman_-_The_Sleepers
1.ww_-_7-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_Book_Ninth_[Residence_in_France]
1.ww_-_Guilt_And_Sorrow,_Or,_Incidents_Upon_Salisbury_Plain
1.ww_-_Incident_Characteristic_Of_A_Favorite_Dog
1.ww_-_Ruth
1.ww_-_The_Excursion-_IV-_Book_Third-_Despondency
1.ww_-_The_Excursion-_IX-_Book_Eighth-_The_Parsonage
1.ww_-_The_Waggoner_-_Canto_Fourth
1.ww_-_To_Sir_George_Howland_Beaumont,_Bart_From_the_South-West_Coast_Or_Cumberland_1811
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
20.02_-_The_Golden_Journey
20.04_-_Act_II:_The_Play_on_Earth
2.01_-_AT_THE_STAR_THEATRE
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_Mandala_One
2.01_-_The_Picture
2.01_-_The_Two_Natures
2.01_-_The_Yoga_and_Its_Objects
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Indra,_Giver_of_Light
2.02_-_Surrender,_Self-Offering_and_Consecration
2.02_-_THE_DURGA_PUJA_FESTIVAL
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.03_-_Indra_and_the_Thought-Forces
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Supreme_Divine
2.04_-_ADVICE_TO_ISHAN
2.04_-_Agni,_the_Illumined_Will
2.04_-_The_Secret_of_Secrets
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_The_Wand
2.06_-_WITH_VARIOUS_DEVOTEES
2.06_-_Works_Devotion_and_Knowledge
2.07_-_BANKIM_CHANDRA
2.07_-_The_Cup
2.07_-_The_Release_from_Subjection_to_the_Body
2.07_-_The_Supreme_Word_of_the_Gita
2.08_-_AT_THE_STAR_THEATRE_(II)
2.08_-_God_in_Power_of_Becoming
2.08_-_ON_THE_FAMOUS_WISE_MEN
2.08_-_The_Release_from_the_Heart_and_the_Mind
2.09_-_Human_representations_of_the_Divine_Ideal_of_Love
2.09_-_On_Sadhana
2.09_-_THE_MASTERS_BIRTHDAY
2.0_-_THE_ANTICHRIST
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
2.1.03_-_Man_and_Superman
2.10_-_THE_DANCING_SONG
2.10_-_The_Lamp
2.10_-_THE_MASTER_AND_NARENDRA
2.10_-_The_Primordial_Kings__Their_Shattering
2.10_-_The_Realisation_of_the_Cosmic_Self
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.11_-_The_Guru
2.11_-_The_Vision_of_the_World-Spirit_-_The_Double_Aspect
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_On_Miracles
2.12_-_THE_MASTERS_REMINISCENCES
2.12_-_The_Way_and_the_Bhakta
2.13_-_On_Psychology
2.13_-_The_Difficulties_of_the_Mental_Being
2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.14_-_AT_RAMS_HOUSE
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.15_-_CAR_FESTIVAL_AT_BALARMS_HOUSE
2.15_-_Reality_and_the_Integral_Knowledge
2.16_-_The_15th_of_August
2.16_-_VISIT_TO_NANDA_BOSES_HOUSE
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.18_-_January_1939
2.18_-_SRI_RAMAKRISHNA_AT_SYAMPUKUR
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.19_-_THE_MASTER_AND_DR._SARKAR
2.2.01_-_Work_and_Yoga
2.2.04_-_Practical_Concerns_in_Work
22.05_-_On_The_Brink(2)
2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.21_-_The_Order_of_the_Worlds
2.21_-_Towards_the_Supreme_Secret
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.22_-_THE_MASTER_AT_COSSIPORE
2.22_-_The_Supreme_Secret
2.2.3_-_Depression_and_Despondency
2.23_-_Man_and_the_Evolution
2.23_-_The_Core_of_the_Gita.s_Meaning
2.23_-_THE_MASTER_AND_BUDDHA
2.24_-_Gnosis_and_Ananda
2.2.4_-_Taittiriya_Upanishad
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_THE_MASTERS_LOVE_FOR_HIS_DEVOTEES
2.24_-_The_Message_of_the_Gita
2.25_-_AFTER_THE_PASSING_AWAY
2.25_-_List_of_Topics_in_Each_Talk
2.25_-_The_Higher_and_the_Lower_Knowledge
2.25_-_The_Triple_Transformation
2.26_-_Samadhi
2.26_-_The_Ascent_towards_Supermind
2.27_-_Hathayoga
2.28_-_The_Divine_Life
2.3.03_-_Integral_Yoga
2.3.10_-_The_Subconscient_and_the_Inconscient
2.3.1_-_Svetasvatara_Upanishad
2.4.02_-_Bhakti,_Devotion,_Worship
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2_-_Other_Hymns_to_Agni
30.02_-_Greek_Drama
3.00_-_Hymn_To_Pan
3.00_-_Introduction
3.00_-_The_Magical_Theory_of_the_Universe
3.02_-_Aridity_in_Prayer
3.02_-_Mysticism
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Formulae_of_the_Elemental_Weapons
3.03_-_Faith_and_the_Divine_Grace
3.03_-_On_Thought_-_II
3.03_-_SULPHUR
3.03_-_The_Godward_Emotions
3.03_-_The_Soul_Is_Mortal
3.03_-_The_Spirit_Land
3.05_-_SAL
3.05_-_The_Formula_of_I.A.O.
3.05_-_The_Physical_World_and_its_Connection_with_the_Soul_and_Spirit-Lands
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_Of_Equilibrium
3.08_-_Purification
3.08_-_The_Mystery_of_Love
3.09_-_Of_Silence_and_Secrecy
3.1.02_-_Who
3.1.05_-_A_Vision_of_Science
3.10_-_The_New_Birth
31.10_-_East_and_West
3.11_-_Of_Our_Lady_Babalon
3.12_-_Of_the_Bloody_Sacrifice
3.14_-_Of_the_Consecrations
3.16.1_-_Of_the_Oath
3.17_-_Of_the_License_to_Depart
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
3.2.01_-_On_Ideals
3.20_-_Of_the_Eucharist
3.21_-_Of_Black_Magic
3.2.2_-_Sleep
3.2.4_-_Sex
33.01_-_The_Initiation_of_Swadeshi
3.3.03_-_The_Delight_of_Works
33.13_-_My_Professors
33.15_-_My_Athletics
3.3.1_-_Agni,_the_Divine_Will-Force
34.07_-_The_Bride_of_Brahman
34.11_-_Hymn_to_Peace_and_Power
3.4.2_-_Guru_Yoga
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
37.01_-_Yama_-_Nachiketa_(Katha_Upanishad)
37.03_-_Satyakama_And_Upakoshala
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.07_-_Involution_and_Evolution
3.7.1.09_-_Karma_and_Freedom
3.7.1.12_-_Karma_and_Justice
38.06_-_Ravana_Vanquished
38.07_-_A_Poem
3.8.1.03_-_Meditation
3_-_Commentaries_and_Annotated_Translations
4.01_-_Circumstances
4.01_-_Prayers_and_Meditations
4.02_-_Autobiographical_Evidence
4.03_-_The_Meaning_of_Human_Endeavor
4.04_-_THE_LEECH
4.04_-_The_Perfection_of_the_Mental_Being
4.04_-_Weaknesses
4.05_-_THE_DARK_SIDE_OF_THE_KING
4.06_-_Purification-the_Lower_Mentality
4.08_-_The_Liberation_of_the_Spirit
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.09_-_The_Liberation_of_the_Nature
4.10_-_The_Elements_of_Perfection
4.11_-_The_Perfection_of_Equality
4.12_-_The_Way_of_Equality
4.13_-_ON_THE_HIGHER_MAN
4.13_-_The_Action_of_Equality
4.14_-_The_Power_of_the_Instruments
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.16_-_The_Divine_Shakti
4.17_-_The_Action_of_the_Divine_Shakti
4.18_-_Faith_and_shakti
4.2.03_-_The_Birth_of_Sin
4.2_-_Karma
4.3_-_Bhakti
4.42_-_Chapter_Two
5.03_-_The_Divine_Body
5.1.01.2_-_The_Book_of_the_Statesman
5.1.01.3_-_The_Book_of_the_Assembly
5.1.01.4_-_The_Book_of_Partings
5.1.01.6_-_The_Book_of_the_Chieftains
5.1.01.8_-_The_Book_of_the_Gods
6.01_-_Proem
6.04_-_THE_MEANING_OF_THE_ALCHEMICAL_PROCEDURE
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
7.01_-_The_Soul_(the_Psychic)
7.02_-_Courage
7.03_-_Cheerfulness
7.13_-_The_Conquest_of_Knowledge
7.14_-_Modesty
7_-_Yoga_of_Sri_Aurobindo
9.99_-_Glossary
Aeneid
Apology
APPENDIX_I_-_Curriculum_of_A._A.
Big_Mind_(non-dual)
Big_Mind_(ten_perfections)
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_IX._-_Of_those_who_allege_a_distinction_among_demons,_some_being_good_and_others_evil
Book_of_Exodus
Book_of_Imaginary_Beings_(text)
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
BOOK_XII._-_Of_the_creation_of_angels_and_men,_and_of_the_origin_of_evil
BOOK_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness
BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_I
COSA_-_BOOK_IX
COSA_-_BOOK_VIII
ENNEAD_03.02_-_Of_Providence.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
ENNEAD_06.08_-_Of_the_Will_of_the_One.
Euthyphro
Gorgias
Guru_Granth_Sahib_first_part
Isha_Upanishads
Jaap_Sahib_Text_(Guru_Gobind_Singh)
Liber
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
Phaedo
r1912_01_13
r1912_01_14
r1912_01_16
r1912_01_27
r1912_02_05
r1912_02_08
r1912_07_01
r1912_12_05
r1912_12_16
r1912_12_17
r1912_12_19
r1912_12_20
r1912_12_30
r1913_01_01
r1913_01_13
r1913_01_14
r1913_01_31
r1913_02_03
r1913_02_07
r1913_03_15
r1913_06_16
r1913_06_16b
r1913_06_17
r1913_06_17b
r1913_06_22
r1913_06_27
r1913_09_17
r1913_09_19
r1913_12_03b
r1913_12_14
r1913_12_15
r1913_12_22
r1913_12_27
r1914_01_06
r1914_03_19
r1914_03_27
r1914_04_13
r1914_06_24
r1914_07_06
r1914_07_08
r1914_07_10
r1914_07_11
r1914_07_12
r1914_07_13
r1914_07_21
r1914_07_26
r1914_08_16
r1914_10_03
r1914_10_20
r1914_11_12
r1914_11_13
r1914_11_18
r1914_11_25
r1914_11_30
r1914_12_16
r1914_12_21
r1915_01_05a
r1915_01_05b
r1915_05_01
r1915_05_12
r1915_05_17
r1915_07_31
r1915_08_03
Sayings_of_Sri_Ramakrishna_(text)
SB_1.1_-_Questions_by_the_Sages
Sophist
Symposium_translated_by_B_Jowett
Tablets_of_Baha_u_llah_text
Talks_001-025
Talks_026-050
Talks_051-075
Talks_076-099
Talks_100-125
Talks_125-150
Talks_151-175
Talks_225-239
Talks_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
Theaetetus
The_Aleph
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Book_of_Certitude_-_P1
The_Coming_Race_Contents
The_Dream_of_a_Ridiculous_Man
The_Dwellings_of_the_Philosophers
the_Eternal_Wisdom
The_Five,_Ranks_of_The_Apparent_and_the_Real
The_Gospel_According_to_John
The_Gospel_According_to_Luke
The_Gospel_According_to_Mark
The_Gospel_According_to_Matthew
The_Gospel_of_Thomas
The_Logomachy_of_Zos
The_Pilgrims_Progress
The_Second_Epistle_of_Paul_to_Timothy

PRIMARY CLASS

Names_of_God
SIMILAR TITLES
Liber 2 - The Message of The Master Therion
The Master
The Master Key System

DEFINITIONS


TERMS STARTING WITH


TERMS ANYWHERE

able paintings by the masters of the Annunciation

Acorn Computers Ltd. ::: (company) A UK computer manufacturer, part of the Acorn Computer Group plc. Acorn was founded on 1978-12-05, on a kitchen table in a back room. Their January 1982 Acorn launched the BBC Microcomputer System. At one time, 70% of microcomputers bought for UK schools were BBC Micros.The Acorn Computer Group went public on the Unlisted Securities Market in September 1983. In April 1984 Acorn won the Queen's Award for Technology for the The Master 128 Series computers were launched in January 1986 and the BBC Domesday System in November 1986.In 1983 Acorn began to design the Acorn RISC Machine (ARM), the first low-cost, high volume RISC processor chip (later renamed the Advanced RISC Machine). In launched. This was the first Unix workstation under UKP 4000. In May 1989 the A3000 (the new BBC Microcomputer) was launched.In 1990 Acorn formed Advanced RISC Machines Ltd. (ARM) in partnership with Apple Computer, Inc. and VLSI to develop the ARM processor. Acorn has continued to develop RISC based products.With 1992 revenues of 48.2 million pounds, Acorn Computers was the premier supplier of Information Technology products to UK education and had been the leading provider of 32-bit RISC based personal computers since 1987.Acorn finally folded in the late 1990s. Their operating system, RISC OS was further developed by a consortium of suppliers.Usenet newsgroups: comp.sys.acorn, comp.sys.acorn.announce, comp.sys.acorn.tech, comp.binaries.acorn, comp.sources.acorn, comp.sys.acorn.advocacy, comp.sys.acorn.games. . . . . .[Recent history?](2000-09-26)

Agni2 (Agni; Agnih) ::: the god of Fire; in Sri Aurobindo"s interpretation of the Veda, the deva as the master of tapas, "the divine Consciousness formulating itself in universal energy"; he is the "secret inhabitant of Matter and its forms" and "the power of conscious Being, called by us will, effective behind the workings of mind and body"; his "divine birth-place and home, ::: though he is born everywhere and dwells in all things, ::: is the Truth, the Infinity, the vast cosmic Intelligence in which Knowledge and Force are unified".

anam ::: knowledge-will; the operation of consciousness by which it "dwells on an image of things so as to hold, govern and possess it in power", one of the four functions of active consciousness (of which the others are vijñana, prajñana and saṁjñana) and the means by which the supreme consciousness that is the master of the world (isvara) exercises control of all things; same as ajña.

Antahkarana also has the general sense of an intermediary between something or someone that is low to one that is high. Every messenger of truth and light is an antahkarana between the Masters of Wisdom and mankind. Likewise every great and good man or woman is an antahkarana between humanity and the spiritual essence of his or her own inner god. A person living in the noblest and loftiest part of his being, becomes such a bridge between the spiritual realm he is in touch with and all other entities and things contacted by him which belong to human life.

anterior pituitary: The front portion of the pituitary, a small gland in the head called the master gland. Hormones secreted by the anterior pituitary influence growth, sexual development, skin pigmentation, thyroid function, and adrenocortical function.

an ::: the son of Energy, the master of Force.

antistrophe ::: n. --> In Greek choruses and dances, the returning of the chorus, exactly answering to a previous strophe or movement from right to left. Hence: The lines of this part of the choral song.
The repetition of words in an inverse order; as, the master of the servant and the servant of the master.
The retort or turning of an adversary&


As to the cross inside of the square, “The philosophical cross, the two lines running in opposite directions, the horizontal and the perpendicular, the height and breadth, which the geometrizing Deity divides at the intersecting joint, and which forms the magical as well as the scientific quaternary, when it is inscribed within the perfect square, is the basis of the occultists. Within its mystical precinct lies the master-key which opens the door of every science, physical as well as spiritual. It symbolizes our human existence, for the circle of life circumscribes the four points of the cross, which represent in succession birth, life, death, and immortality. Everything in this world is a trinity completed by the quaternary.” (IU 1:508). The squaring of the circle is a cosmogonic and mystical mystery indeed. See also QUATERNARY

asuryam ::: the god-power, the mastering force of the Lord, the divine "asura" in us. [Ved.]

asya ::: (in January 1913) the highest of four degrees of dasya, also called supreme dasya or "the dasya of the supreme degree which obeys helplessly the direct impulse of the Master", corresponding to the third stage of tertiary dasya in the classification used from September 1913 onwards. quaternary d dasyabuddhi

“ At a certain spiritual and supramental level the Duality becomes still more perfectly Two-in-one, the Master Soul with the Conscious Force within it, and its potentiality disowns all barriers and breaks through every limit.” The Synthesis of Yoga

:::   ". . . a true occultism means no more than a research into supraphysical realities and an unveiling of the hidden laws of being and Nature, of all that is not obvious on the surface. It attempts the discovery of the secret laws of mind and mental energy, the secret laws of life and life-energy, the secret laws of the subtle-physical and its energies, — all that Nature has not put into visible operation on the surface; it pursues also the application of these hidden truths and powers of Nature so as to extend the mastery of the human spirit beyond the ordinary operations of mind, the ordinary operations of life, the ordinary operations of our physical existence. In the spiritual domain which is occult to the surface mind in so far as it passes beyond normal and enters into supernormal experience, there is possible not only the discovery of the self and spirit, but the discovery of the uplifting, informing and guiding light of spiritual consciousness and the power of the spirit, the spiritual way of knowledge, the spiritual way of action. To know these things and to bring their truths and forces into the life of humanity is a necessary part of its evolution. Science itself is in its own way an occultism; for it brings to light the formulas which Nature has hidden and it uses its knowledge to set free operations of her energies which she has not included in her ordinary operations and to organise and place at the service of man her occult powers and processes, a vast system of physical magic, — for there is and can be no other magic than the utilisation of secret truths of being, secret powers and processes of Nature. It may even be found that a supraphysical knowledge is necessary for the completion of physical knowledge, because the processes of physical Nature have behind them a supraphysical factor, a power and action mental, vital or spiritual which is not tangible to any outer means of knowledge.” The Life Divine

“… a true occultism means no more than a research into supraphysical realities and an unveiling of the hidden laws of being and Nature, of all that is not obvious on the surface. It attempts the discovery of the secret laws of mind and mental energy, the secret laws of life and life-energy, the secret laws of the subtle-physical and its energies,—all that Nature has not put into visible operation on the surface; it pursues also the application of these hidden truths and powers of Nature so as to extend the mastery of the human spirit beyond the ordinary operations of mind, the ordinary operations of life, the ordinary operations of our physical existence. In the spiritual domain which is occult to the surface mind in so far as it passes beyond normal and enters into supernormal experience, there is possible not only the discovery of the self and spirit, but the discovery of the uplifting, informing and guiding light of spiritual consciousness and the power of the spirit, the spiritual way of knowledge, the spiritual way of action. To know these things and to bring their truths and forces into the life of humanity is a necessary part of its evolution. Science itself is in its own way an occultism; for it brings to light the formulas which Nature has hidden and it uses its knowledge to set free operations of her energies which she has not included in her ordinary operations and to organise and place at the service of man her occult powers and processes, a vast system of physical magic,—for there is and can be no other magic than the utilisation of secret truths of being, secret powers and processes of Nature. It may even be found that a supraphysical knowledge is necessary for the completion of physical knowledge, because the processes of physical Nature have behind them a supraphysical factor, a power and action mental, vital or spiritual which is not tangible to any outer means of knowledge.” The Life Divine

A true occultism means no more than a research into supraphysical realities and an unveiling of the hidden laws of being and Nature, of all that is not obvious on the surface. It attempts the discovery of the secret laws of mind and mental energy, the secret laws of life and life-energy, the secret laws of the subtle-physical and its energies,—all that Nature has not put into visible operation on the surface; it pursues also the application of these hidden truths and powers of Nature so as to extend the mastery of the human spirit beyond the ordinary operations of mind, the ordinary operations of life, the ordinary operations of our physical existence. In the spiritual domain, which is occult to the surface mind in so far as it passes beyond normal and enters into supernormal experience, there is possible not only the discovery of the self and spirit, but the discovery of the uplifting, informing and guiding light of spiritual consciousness and the power of the spirit, the spiritual way of knowledge, the spiritual way of action. To know these things and to bring their truths and forces into the life of humanity is a necessary part of its evolution. Science itself is in its own way an occultism; for it brings to light the formulas which Nature has hidden and it uses its knowledge to set free operations of her energies which she has not included in her ordinary operations and to organise and place at the service of man her occult powers and processes, a vast system of physical magic,—for there is and can be no other magic than the utilisation of secret truths of being, secret powers and processes of Nature.
   Ref: CWSA Vol. 21-22, Page: 678


"Aware of the Divine as the Master of our being and action, we can learn to become channels of his Shakti, the Divine Puissance, and act according to her dictates or her rule of light and power within us.” The Life Divine

“Aware of the Divine as the Master of our being and action, we can learn to become channels of his Shakti, the Divine Puissance, and act according to her dictates or her rule of light and power within us.” The Life Divine

away ::: adv. --> From a place; hence.
Absent; gone; at a distance; as, the master is away from home.
Aside; off; in another direction.
From a state or condition of being; out of existence.
By ellipsis of the verb, equivalent to an imperative: Go or come away; begone; take away.
On; in continuance; without intermission or delay; as, sing


ayu2 ::: the Vedic god of Wind, the universal deva as "the Master of Life, inspirer of that Breath or dynamic energy", later called pran.a, which "was considered to be a great force pervading all material existence and the condition of all its activities".

Beast, The: At an early age, Crowley identified himself with The Beast 666 (The Master

being, Master of ::: Sri Aurobindo: " Vamadeva goes on to say, "Let us give expression to this secret name of the clarity, — that is to say, let us bring out this Soma wine, this hidden delight of existence; let us hold it in this world-sacrifice by our surrenderings or submissions to Agni, the divine Will or Conscious-Power which is the Master of being.” The Secret of the Veda

Bhadrakalpikasutra. (T. Bskal pa bzang po'i mdo/Mdo sde bskal bzang; C. Xianjie jing; J. Gengogyo; K. Hyon'gop kyong 賢劫經). In Sanskrit, "Auspicious Eon Scripture"; a MAHAYANA text in twenty-four chapters, written c. 200-250 CE and translated into Chinese by DHARMARAKsA in either 291 or 300 CE. In this scripture, the Buddha teaches a special concentration (SAMADHI) through the mastery of which bodhisattvas come to be equipped with 2,100 perfections (PARAMITA), 84,000 samAdhis and 84,000 codes (DHARAnĪ). He then lists the names of a thousand buddhas who will appear during the "auspicious eon" (BHADRAKALPA) due to the merit they obtained from practicing this samAdhi, as well as their residences, parents, disciples, spiritual powers, teachings, and so on. In the Tibetan BKA' 'GYUR the Bhadrakalpikasutra takes pride of place as the first in the sutra section (mdo sde); it is recited often, and it is not uncommon for the elaborate hagiographies (RNAM THAR) of important Tibetan religious figures or incarnations (SPRUL SKU) to identify their subject as an earlier rebirth of one of the thousand buddhas.

Bhaisajyagurusutra. [alt. BhaisajyaguruvaiduryaprabhArAjasutra] (T. Sman gyi bla bai durya'i 'od kyi rgyal po'i sngon gyi smon lam gyi khyad par rgyas pa'i mdo; C. Yaoshi benyuan jing; J. Yakushi hongangyo; K. Yaksa ponwon kyong 藥師本願經). An eponymous MAHAYANA SuTRA that recounts the qualities, vows, and PURE LAND (BUDDHAKsETRA) of the buddha BHAIsAJYAGURU-the Master of Healing, also known as the Medicine Buddha, or the TathAgata of Lapis-Lazuli Light. The scripture was most likely written in northern India during the early centuries of the Common Era. In this sutra, at the request of MANJUsRĪ-kumAra, sAKYAMUNI describes this buddha and his pure land. Bhaisajyaguru's pure land lies in the east, separated from our world system by innumerable buddhaksetras. Like other pure lands, Bhaisajyaguru's realm is free from the miseries that invariably plague existence and is ideal for the acquisition of the dharma as taught by Bhaisajyaguru himself and his retinue of BODHISATTVAs. The ground in this realm is made of lapis lazuli. Its roads, also made of precious stones, are marked with ropes of gold. Its houses are made of jewels. sAkyamuni also describes the bodhisattva vows taken by Bhaisajyaguru in his quest for awakening. Bhaisajyaguru vowed that his name, if merely uttered, would cure diseases, free prisoners, secure food and clothing for the impoverished, and produce other similar benefits. He also vowed that his body would be as resplendent as lapis lazuli itself so that it might illuminate the world. This sutra describes methods by which one may gain Bhaisajyaguru's favor; these methods include making an image of Bhaisajyaguru, reciting the text of the Bhaisajyagurusutra, or merely thinking of his name. Chinese translations of this sutra were made by Dharmagupta in 616 and by XUANZANG in 650 at DACI'ENSI in the Tang capital of Chang'an.

Bka' brgyud che bzhi chung brgyad. (Kagyü che shi chung gye). In Tibetan, the "Four Major and Eight Minor Bka' brgyud." A division of the BKA' BRGYUD sect of Tibetan Buddhism into various sects and subsects stemming from the disciples of SGAM PO PA BSOD RNAM RIN CHEN. The terms "major" and "minor" indicate a relative proximity to the master Sgam po pa and carry no quantitative or qualitative overtones. The four major subsects follow from the direct disciples of Sgam po pa and his nephew Dwags po Sgom tshul (Dakpo Gomtshul, 1116-1169):

BodhicaryAvatAra. (T. Byang chub sems dpa'i spyod pa la 'jug pa; C. Putixing jing; J. Bodaigyokyo; K. Porihaeng kyong 菩提行經). In Sanskrit, lit. "Introduction to the Practice of Enlightenment," a.k.a. BodhisattvacaryAvatAra, "Introduction to the Bodhisattva Practice"; a poem about the BODHISATTVA path, in ten chapters, written by the Indian poet sANTIDEVA (fl. c. 685-763). The verse is regarded as one of the masterpieces of late Indian MAHAYANA Buddhism, eliciting substantial commentary in both India and Tibet. The most influential of the Indian commentaries is the BodhicaryAvatArapaNjikA by PRAJNAKARAMATI. The text is especially important in Tibetan Buddhism, where it has long been memorized by monks and where stanzas from the text are often cited in both written and oral religious discourse. The poem is an extended reverie on the implications of the "aspiration for enlightenment" (BODHICITTA) that renders a person a bodhisattva, and on the deeds of the bodhisattva, the six perfections (PARAMITA). In the first chapter, sAntideva distinguishes between two forms of bodhicitta, the intentional (PRAnIDHICITTOTPADA) and the practical (PRASTHANACITTOTPADA), comparing them to the decision to undertake a journey and then actually setting out on that journey. In the fifth chapter he provides a famous argument for patience (KsANTI), stating that in order to walk uninjured across a surface of sharp stones, one can either cover the entire world with leather or one can cover the sole of one's foot with leather; in the same way, in order to survive the anger of enemies, one can either kill them all or practice patience. In the eighth chapter, he sets forth the technique for the equalizing and exhange of self and other, regarded in Tibet as one of the two chief means of cultivating bodhicitta. The lengthiest chapter is the ninth, devoted to wisdom (PRAJNA). Here sAntideva refutes a range of both non-Buddhist and Buddhist positions. On the basis of this chapter, sAntideva is counted as a PRASAnGIKA in the Tibetan doxographical system. According to legend, when sAntideva recited this chapter to the monks of NALANDA monastery, he began to rise into the air, leaving some questions as to precisely how the chapter ends. The final chapter is a prayer, often recited independently.

boot virus ::: An MS-DOS virus that infects the boot record program on hard disks and floppy disks or the master boot record on hard disks. The virus gets loaded into memory subsequently accessed. An infected boot disk may stop the computer starting up at all. (1995-02-16)

bottomry ::: n. --> A contract in the nature of a mortgage, by which the owner of a ship, or the master as his agent, hypothecates and binds the ship (and sometimes the accruing freight) as security for the repayment of money advanced or lent for the use of the ship, if she terminates her voyage successfully. If the ship is lost by perils of the sea, the lender loses the money; but if the ship arrives safe, he is to receive the money lent, with the interest or premium stipulated, although it may, and usually does, exceed the legal rate of interest. See

Brahma is a permutation, so far as meanings go, of Narayana, the spirit of god entering into and fructifying nature — which indeed is itself. The cosmic Neptune or Poseidon, the Egyptian Ra, and the Hindu Idaspati (the master of the waters) correspond with Narayana or Vishnu.

Brhaspati (Brihaspati) ::: [Ved.]: the Master of the creative Word (the stress in the name falling upon the potency of the Word rather than upon the thought of the general soul-power which is behind it). [Later]: spiritual teacher of the gods; guardian of the planet Jupiter; chief of the high priests of the world.

'Brom ston Rgyal ba'i 'byung gnas. (Dromton Gyalwe Jungne) (1004-1064). The foremost Tibetan disciple of the Bengali scholar ATIsA, and central figure in the founding of the BKA' GDAMS sect of Tibetan Buddhism during the period known as the later dissemination (PHYI DAR) of Buddhism in Tibet. Born in central Tibet, he began his education at an early age. Toward the middle years of his life, news of Atisa's arrival in western Tibet reached him, and he set out on the arduous journey to meet the master. 'Brom ston pa became an early and close student of Atisa and made arrangements for his Indian guru's tour of central Tibet in 1045. After Atisa's death, 'Brom ston pa established RWA SGRENG monastery in 1056, consolidating his career as translator and teacher at this important religious institution. He is remembered especially for the firm austerity of his religious practice. 'Brom ston pa's instructions, as recorded in Bka' gdams pa works such as the Bka' gdams gtor bu ("Bka' gdams Miscellania"), perhaps wary of the potential abuses of tantric practice, instead emphasize meditation on impermanence and compassion coupled with adherence to strict ethical principles and monastic discipline.

"The Master Key,"

buddhavacana. (T. sangs rgyas kyi bka'; C. foyu; J. butsugo; K. puro 佛語). In Sanskrit and PAli, "word of the Buddha"; those teachings accepted as having been either spoken by the Buddha or spoken with his sanction. Much traditional scholastic literature is devoted to the question of what does and does not qualify as the word of the Buddha. The SuTRAPItAKA and the VINAYAPItAKA of the Buddhist canon (TRIPItAKA), which are claimed to have been initially redacted at the first Buddhist council (see COUNCIL, FIRST), held in RAJAGṚHA soon after the Buddha's death, is considered by the tradition-along with the ABHIDHARMAPItAKA, which was added later-to be the authentic word of the Buddha; this judgment is made despite the fact that the canon included texts that were spoken, or elaborated upon, by his direct disciples (e.g., separate versions of the BHADDEKARATTASUTTA, which offer exegeses by various disciples of an enigmatic verse the Buddha had taught) or that included material that clearly postdated the Buddha's death (such as the MAHAPARINIRVAnASuTRA, which tells of the events leading up to, and immediately following, the Buddha's demise, or the NAradasutta, which refers to kings who lived long after the Buddha's time). Such material could still be considered buddhavacana, however, by resort to the four references to authority (MAHAPADEsA; CATURMAHAPADEsA). These four types of authority are found listed in various SuTRAs, including the eponymous PAli MahApadesasutta, and provide an explicit set of criteria through which to evaluate whether a teaching is the authentic buddhavacana. Teachings could be accepted as authentic if they were heard from four authorities: (1) the mouth of the Buddha himself; (2) a SAMGHA of wise elders; (3) a group of monks who were specialists in either the dharma (dharmadhara), vinaya (vinayadhara), or the proto-abhidharma (mAtṛkAdhara); or (4) a single monk who was widely learned in such specializations. The teaching should then be compared side by side with the authentic SuTRA and VINAYA; if found to be compatible with these two strata of the canon and not in contradiction with reality (DHARMATA), it would then be accepted as the buddhavacana and thus marked by the characteristics of the Buddha's words (buddhavacanalaksana). Because of this dispensation, the canons of all schools of Buddhism were never really closed, but could continue to be reinvigorated with new expressions of the Buddha's insights. In addition, completely new texts that purported to be from the mouths of the buddha(s) and/or BODHISATTVAs, such as found in the MAHAYANA or VAJRAYANA traditions, could also begin to circulate and be accepted as the authentic buddhavacana since they too conformed with the reality (dharmatA) that is great enlightenment (MAHABODHI). For example, a MahAyAna sutra, the AdhyAsayasaNcodanasutra, declares, "All which is well-spoken, Maitreya, is spoken by the Buddha." The sutra qualifies the meaning of "well spoken" (subhAsita), explaining that all inspired speech should be known to be the word of the Buddha if it is meaningful and not meaningless, if it is principled and not unprincipled, if it brings about the extinction and not the increase of the afflictions (KLEsA), and if it sets forth the qualities and benefits of NIRVAnA and not the qualities and benefits of SAMSARA. However, the authenticity of the MahAyAna sutras (and later the tantras) was a topic of great contention between the proponents of the MahAyAna and mainstream schools throughout the history of Indian Buddhism and beyond. Defenses of the MahAyAna as buddhavacana appear in the MahAyAna sutras themselves, with predictions of the terrible fates that will befall those who deny their authenticity; and arguments for the authenticity of the MahAyAna sutras were a stock element in writings by MahAyAna authors as early as NAGARJUNA and extending over the next millennium. Related, and probably earlier, terms for buddhavacana are the "teaching of the master" (S. sAstuḥ sAsanam) and the "dispensation of the Buddha" (buddhAnusAsanam). See also APOCRYPHA, DAZANGJING, GTER MA.

“But if we learn to live within, we infallibly awaken to this presence within us which is our more real self, a presence profound, calm, joyous and puissant of which the world is not the master—a presence which, if it is not the Lord Himself, is the radiation of the Lord within.” The Life Divine

by the Master of the Arts. [Rf. Grimorium Verum.]

cetovimukti. (P. cetovimutti; T. sems rnam par grol ba; C. xin jietuo; J. shingedatsu; K. sim haet'al 心解). In Sanskrit, "liberation of mind"; a meditative concept associated with the mastery of any of the four meditative absorptions (P. JHANA; S. DHYANA). Cetovimukti results in the temporary suppression of the contaminants (P. Asava; S. ASRAVA) through the force of concentration (SAMADHI). It is also associated with the acquisition of the "superknowledges" (P. abhiNNA; S. ABHIJNA). Cetovimukti alone is insufficient to bring about the attainment of enlightenment (BODHI) or the cessation of rebirth and must therefore be complemented by the "liberation through wisdom" (P. paNNAvimutti; S. prajNAvimukti; see PRAJNAVIMUKTA).

Chalmers University of Technology "body, education" A Swedish university founded in 1829 offering master of science and doctoral degrees. Research is carried out in the main engineering sciences as well as in technology related mathematical and natural sciences. Five hundred faculty members work in more than 100 departments organised in nine schools. Chalmers collaborates with the University of Göteborg. Around 8500 people work and study on the Chalmers campus, including around 500 faculty members and some 600 teachers and doctoral students. About 4800 students follow the master degree programs. Every year 700 Masters of Science in Engineering and in Architecture graduate from Chalmers, and about 190 PhDs and licentiates are awarded. Some 40% of Sweden's engineers and architects are Chalmers graduates. About a thousand research projects are in progress and more than 1500 scientific articles and research reports are published every year. Chalmers is a partner in 80 EC research projects. {(http://chalmers.se/Home-E.html)}. Address: S-412 96 Göteborg, Sweden. (1995-02-16)

Chela(Cela) ::: An old Indian term. In archaic times more frequently spelled and pronounced cheta or cheda. Themeaning is "servant," a personal disciple attached to the service of a teacher from whom he receivesinstruction. The idea is closely similar to the Anglo-Saxon term leorning-cneht, meaning "learningservant," a name given in Anglo-Saxon translations of the Christian New Testament to the disciples ofJesus, his "chelas." It is, therefore, a word used in old mystical scriptures for a disciple, a pupil, a learneror hearer. The relationship of teacher and disciple is infinitely more sacred even than that of parent andchild; because, while the parents give the body to the incoming soul, the teacher brings forth that soulitself and teaches it to be and therefore to see, teaches it to know and to become what it is in its inmostbeing -- that is, a divine thing.The chela life or chela path is a beautiful one, full of joy to its very end, but also it calls forth and needseverything noble and high in the learner or disciple; for the powers or faculties of the higher self must bebrought into activity in order to attain and to hold those summits of intellectual and spiritual grandeurwhere the Masters themselves live. For that, masterhood, is the end of discipleship -- not, however, thatthis ideal should be set before us merely as an end to attain to as something of benefit for one's own self,because that very thought is a selfish one and therefore a stumbling in the path. It is for the individual'sbenefit, of course; yet the true idea is that everything and every faculty that is in the soul shall be broughtout in the service of all humanity, for this is the royal road, the great royal thoroughfare, of self-conquest.The more mystical meanings attached to this term chela can be given only to those who have irrevocablypledged themselves to the esoteric life.

Chohan (Tibetan) [poss from chös law, dharma + Mong khan lord] “Lord of the dharma”; in The Mahatma Letters chohan is the title usually given to superiors among the Masters of the Great White Lodge, whose chief is called the Maha-chohan. Also a general term used for beings in several states of evolution higher than the human. “There are men who become such mighty beings, there are men among us who may become immortal during the remainder of the Rounds, and then take their appointed place among the highest Chohans, the Planetary conscious ‘Ego-Spirits’ ” (ML 130). Because chohan is used much as “chief” is used in English, the term does not signify one single degree in spiritual evolution.

Ch'ongho Hyujong. (清虚休静) (1520-1604). Korean SoN master of the Choson dynasty; best known to Koreans by his sobriquet Sosan taesa (lit. the Great Master "West Mountain," referring to Mt. Myohyang near present-day P'yongyang in North Korea). Hyujong was a native of Anju in present-day South P'yongan province. After losing his parents at an early age, Hyujong was adopted by the local magistrate of Anju, Yi Sajŭng (d.u.), and educated at the Songgyun'gwan Confucian academy. In 1534, Hyujong failed to attain the chinsa degree and decided instead to become a monk. He was ordained by a certain Sungin (d.u.) on CHIRISAN in 1540, and he later received the full monastic precepts from Hyuong Ilson (1488-1568). Hyujong later became the disciple of the Son master Puyong Yonggwan (1485-1571). In 1552, Hyujong passed the clerical exams (SŬNGKWA) revived by HoŮNG POU, who later appointed Hyujong the prelate (p'ansa) of both the SoN and KYO traditions. Hyujong also succeeded Pou as the abbot of the monastery Pongŭnsa in the capital, but he left his post as prelate and spent the next few years teaching and traveling throughout the country. When the Japanese troops of Hideyoshi Toyotomi (1536/7-1598) invaded Korea in 1592, Hyujong's disciple Kiho Yonggyu (d. 1592) succeeded in retaking the city of Ch'ongju, but died shortly afterward in battle. Hyujong himself was then asked by King Sonjo (r. 1567-1608) to lead an army against the invading forces. His monk militias (ŭisŭnggun) eventually played an important role in fending off the Japanese troops. When the king subsequently gave Hyujong permission to retire, the master left his command in the hands of his disciple SAMYoNG YUJoNG; he died shortly thereafter. Hyujong is said to have had more than one thousand students, among whom Yujong, P'yonyang Ŭn'gi (1581-1644), Soyo T'aenŭng (1562-1649), and Chonggwan Ilson (1533-1608) are best known. Hyujong left a number of writings, including the SoN'GA KWIGAM, which is one of the most widely read works of the Korean Buddhist tradition. Other important works include the Samga kwigam, Son'gyo sok, Son'gyo kyol, and Solson ŭi. In these works, Hyujong attempted to reconcile the teachings of the Son and Kyo traditions of Buddhism, as well as the doctrines of Buddhism and Confucianism.

Christian Spiritualists: Spiritualists who stand by the Bible and emphasize the mastership of Jesus Christ.

Color awareness: According to occult teachings, color and color scheme exercise a tremendous influence on the human mind, and by learning the mastery of colors, man can become the master of his thought power and ruler of his destiny.

compute server "computer, parallel" A kind of {parallel processor} where the parallel processors have no I/O except via a bus or other connection to a {front-end processor} which handles all I/O to disks, {terminals} and network. In some antiquated {IBM} {mainframes}, a second CPU was provided that could not access I/O devices, known as the slave or attached processor, while the CPU having access to all devices was known as the master processor. (1995-03-19)

compute server ::: (computer, parallel) A kind of parallel processor where the parallel processors have no I/O except via a bus or other connection to a front-end processor which handles all I/O to disks, terminals and network.In some antiquated IBM mainframes, a second CPU was provided that could not access I/O devices, known as the slave or attached processor, while the CPU having access to all devices was known as the master processor. (1995-03-19)

conflict ::: v. --> A striking or dashing together; violent collision; as, a conflict of elements or waves.
A strife for the mastery; hostile contest; battle; struggle; fighting. ::: v. i. --> To strike or dash together; to meet in violent


dasabhumi. (T. sa bcu; C. shidi; J. juji; K. sipchi 十地). In Sanskrit, lit., "ten grounds," "ten stages"; the ten highest reaches of the bodhisattva path (MARGA) leading to buddhahood. The most systematic and methodical presentation of the ten BHuMIs appears in the DAsABHuMIKASuTRA ("Ten Bhumis Sutra"), where each of the ten stages is correlated with seminal doctrines of mainstream Buddhism-such as the four means of conversion (SAMGRAHAVASTU) on the first four bhumis, the FOUR NOBLE TRUTHS (CATVARY ARYASATYANI) on the fifth bhumi, and the chain of dependent origination (PRATĪTYASAMUTPADA) on the sixth bhumi, etc.-as well as with mastery of one of a list of ten perfections (PARAMITA) completed in the course of training as a bodhisattva. The list of the ten bhumis of the Dasabhumikasutra, which becomes standard in most MahAyAna traditions, is as follows: (1) PRAMUDITA (joyful) corresponds to the path of vision (DARsANAMARGA) and the bodhisattva's first direct realization of emptiness (suNYATA). The bodhisattva masters on this bhumi the perfection of giving (DANAPARAMITA), learning to give away those things most precious to him, including his wealth, his wife and family, and even his body (see DEHADANA); (2) VIMALA (immaculate, stainless) marks the inception of the path of cultivation (BHAVANAMARGA), where the bodhisattva develops all the superlative traits of character incumbent on a buddha through mastering the perfection of morality (sĪLAPARAMITA); (3) PRABHAKARĪ (luminous, splendrous), where the bodhisattva masters all the various types of meditative experiences, such as DHYANA, SAMAPATTI, and the BRAHMAVIHARA; despite the emphasis on meditation in this bhumi, it comes to be identified instead with the perfection of patience (KsANTIPARAMITA), ostensibly because the bodhisattva is willing to endure any and all suffering in order to master his practices; (4) ARCIsMATĪ (radiance, effulgence), where the flaming radiance of the thirty-seven factors pertaining to enlightenment (BODHIPAKsIKADHARMA) becomes so intense that it incinerates obstructions (AVARAnA) and afflictions (KLEsA), giving the bodhisattva inexhaustible energy in his quest for enlightenment and thus mastering the perfection of vigor or energy (VĪRYAPARAMITA); (5) SUDURJAYA (invincibility, hard-to-conquer), where the bodhisattva comprehends the various permutations of truth (SATYA), including the four noble truths, the two truths (SATYADVAYA) of provisional (NEYARTHA) and absolute (NĪTARTHA), and masters the perfection of meditative absorption (DHYANAPARAMITA); (6) ABHIMUKHĪ (immediacy, face-to-face), where, as the name implies, the bodhisattva stands at the intersection between SAMSARA and NIRVAnA, turning away from the compounded dharmas of saMsAra and turning to face the profound wisdom of the buddhas, thus placing him "face-to-face" with both the compounded (SAMSKṚTA) and uncompounded (ASAMSKṚTA) realms; this bhumi is correlated with mastery of the perfection of wisdom (PRAJNAPARAMITA); (7) DuRAnGAMA (far-reaching, transcendent), which marks the bodhisattva's freedom from the four perverted views (VIPARYASA) and his mastery of the perfection of expedients (UPAYAPARAMITA), which he uses to help infinite numbers of sentient beings; (8) ACALA (immovable, steadfast), which is marked by the bodhisattva's acquiescence or receptivity to the nonproduction of dharmas (ANUTPATTIKADHARMAKsANTI); because he is now able to project transformation bodies (NIRMAnAKAYA) anywhere in the universe to help sentient beings, this bhumi is correlated with mastery of the perfection of aspiration or resolve (PRAnIDHANAPARAMITA); (9) SADHUMATĪ (eminence, auspicious intellect), where the bodhisattva acquires the four analytical knowledges (PRATISAMVID), removing any remaining delusions regarding the use of the supernatural knowledges or powers (ABHIJNA), and giving the bodhisattva complete autonomy in manipulating all dharmas through the perfection of power (BALAPARAMITA); and (10) DHARMAMEGHA (cloud of dharma), the final bhumi, where the bodhisattva becomes autonomous in interacting with all material and mental factors, and gains all-pervasive knowledge that is like a cloud producing a rain of dharma that nurtures the entire world; this stage is also described as being pervaded by meditative absorption (DHYANA) and mastery of the use of codes (DHARAnĪ), just as the sky is filled by clouds; here the bodhisattva achieves the perfection of knowledge (JNANAPARAMITA). As the bodhisattva ascends through the ten bhumis, he acquires extraordinary powers, which CANDRAKĪRTI describes in the eleventh chapter of his MADHYAMAKAVATARA. On the first bhumi, the bodhisattva can, in a single instant (1) see one hundred buddhas, (2) be blessed by one hundred buddhas and understand their blessings, (3) live for one hundred eons, (4) see the past and future in those one hundred eons, (5) enter into and rise from one hundred SAMADHIs, (6) vibrate one hundred worlds, (7) illuminate one hundred worlds, (8) bring one hundred beings to spiritual maturity using emanations, (9) go to one hundred BUDDHAKsETRA, (10), open one hundred doors of the doctrine (DHARMAPARYAYA), (11) display one hundred versions of his body, and (12) surround each of those bodies with one hundred bodhisattvas. The number one hundred increases exponentially as the bodhisattva proceeds; on the second bhumi it becomes one thousand, on the third one hundred thousand, and so on; on the tenth, it is a number equal to the particles of an inexpressible number of buddhaksetra. As the bodhisattva moves from stage to stage, he is reborn as the king of greater and greater realms, ascending through the Buddhist cosmos. Thus, on the first bhumi he is born as king of JAMBUDVĪPA, on the second of the four continents, on the third as the king of TRAYATRIMsA, and so on, such that on the tenth he is born as the lord of AKANIstHA. ¶ According to the rather more elaborate account in chapter eleven of the CHENG WEISHI LUN (*VijNaptimAtratAsiddhi), each of the ten bhumis is correlated with the attainment of one of the ten types of suchness (TATHATA); these are accomplished by discarding one of the ten kinds of obstructions (Avarana) by mastering one of the ten perfections (pAramitA). The suchnesses achieved on each of the ten bhumis are, respectively: (1) universal suchness (sarvatragatathatA; C. bianxing zhenru), (2) supreme suchness (paramatathatA; C. zuisheng zhenru), (3) ubiquitous, or "supreme outflow" suchness (paramanisyandatathatA; C. shengliu zhenru), (4) unappropriated suchness (aparigrahatathatA; C. wusheshou zhenru), (5) undifferentiated suchness (abhinnajAtīyatathatA; C. wubie zhenru), (6) the suchness that is devoid of maculations and contaminants (asaMklistAvyavadAtatathatA; C. wuranjing zhenru), (7) the suchness of the undifferentiated dharma (abhinnatathatA; C. fawubie zhenru), (8) the suchness that neither increases nor decreases (anupacayApacayatathatA; C. buzengjian), (9) the suchness that serves as the support of the mastery of wisdom (jNAnavasitAsaMnisrayatathatA; C. zhizizai suoyi zhenru), and (10) the suchness that serves as the support for mastery over actions (kriyAdivasitAsaMnisrayatathatA; C. yezizai dengsuoyi). These ten suchnessses are obtained by discarding, respectively: (1) the obstruction of the common illusions of the unenlightened (pṛthagjanatvAvarana; C. yishengxing zhang), (2) the obstruction of the deluded (mithyApratipattyAvarana; C. xiexing zhang), (3) the obstruction of dullness (dhandhatvAvarana; C. andun zhang), (4) the obstruction of the manifestation of subtle afflictions (suksmaklesasamudAcArAvarana; C. xihuo xianxing zhang), (5) the obstruction of the lesser HĪNAYANA ideal of parinirvAna (hīnayAnaparinirvAnAvarana; C. xiasheng niepan zhang), (6) the obstruction of the manifestation of coarse characteristics (sthulanimittasamudAcArAvarana; C. cuxiang xianxing zhang), (7) the obstruction of the manifestation of subtle characteristics (suksmanimittasamudAcArAvarana; C. xixiang xianxing zhang), (8) the obstruction of the continuance of activity even in the immaterial realm that is free from characteristics (nirnimittAbhisaMskArAvarana; C. wuxiang jiaxing zhang), (9) the obstruction of not desiring to act on behalf of others' salvation (parahitacaryAkAmanAvarana; C. buyuxing zhang), and (10) the obstruction of not yet acquiring mastery over all things (fa weizizai zhang). These ten obstructions are overcome by practicing, respectively: (1) the perfection of giving (dAnapAramitA), (2) the perfection of morality (sīlapAramitA), (3) the perfection of forbearance (ksAntipAramitA), (4) the perfection of energetic effort (vīryapAramitA), (5) the perfection of meditation (dhyAnapAramitA), (6) the perfection of wisdom (prajNApAramitA), (7) the perfection of expedient means (upAyapAramitA), (8) the perfection of the vow (to attain enlightenment) (pranidhAnapAramitA), (9) the perfection of power (balapAramitA), and (10) the perfection of knowledge (jNAnapAramitA). ¶ The eighth, ninth, and tenth bhumis are sometimes called "pure bhumis," because, according to some commentators, upon reaching the eighth bhumi, the bodhisattva has abandoned all of the afflictive obstructions (KLEsAVARAnA) and is thus liberated from any further rebirth. It appears that there were originally only seven bhumis, as is found in the BODHISATTVABHuMI, where the seven bhumis overlap with an elaborate system of thirteen abidings or stations (vihAra), some of the names of which (such as pramuditA) appear also in the standard bhumi schema of the Dasabhumikasutra. Similarly, though a listing of ten bhumis appears in the MAHAVASTU, a text associated with the LOKOTTARAVADA subsect of the MAHASAMGHIKA school, only seven are actually discussed there, and the names given to the stages are completely different from those found in the later Dasabhumikasutra; the stages there are also a retrospective account of how past buddhas have achieved enlightenment, rather than a prescription for future practice. ¶ The dasabhumi schema is sometimes correlated with other systems of classifying the bodhisattva path. In the five levels of the YogAcAra school's outline of the bodhisattva path (PANCAMARGA; C. wuwei), the first bhumi (pramuditA) is presumed to be equivalent to the level of proficiency (*prativedhAvasthA; C. tongdawei), the third of the five levels; while the second bhumi onward corresponds to the level of cultivation (C. xiuxiwei), the fourth of the five levels. The first bhumi is also correlated with the path of vision (DARsANAMARGA), while the second and higher bhumis correlate with the path of cultivation (BHAVANAMARGA). In terms of the doctrine of the five acquiescences (C. ren; S. ksAnti) listed in the RENWANG JING, the first through the third bhumis are equivalent to the second acquiescence, the acquiescence of belief (C. xinren; J. shinnin; K. sinin); the fourth through the sixth stages to the third, the acquiescence of obedience (C. shunren; J. junnin; K. sunin); the seventh through the ninth stages to the fourth, the acquiescence to the nonproduction of dharmas (anutpattikadharmaksAnti; C. wushengren; J. mushonin; K. musaengin); the tenth stage to the fifth and final acquiescence, to extinction (jimieren; J. jakumetsunin; K. chongmyorin). FAZANG's HUAYANJING TANXUAN JI ("Notes Plumbing the Profundities of the AVATAMSAKASuTRA") classifies the ten bhumis in terms of practice by correlating the first bhumi to the practice of faith (sRADDHA), the second bhumi to the practice of morality (sĪLA), the third bhumi to the practice of concentration (SAMADHI), and the fourth bhumi and higher to the practice of wisdom (PRAJNA). In the same text, Fazang also classifies the bhumis in terms of vehicle (YANA) by correlating the first through third bhumis with the vehicle of humans and gods (rentiansheng), the fourth through the seventh stage to the three vehicles (TRIYANA), and the eighth through tenth bhumis to the one vehicle (EKAYANA). ¶ Besides the list of the dasabhumi outlined in the Dasabhumikasutra, the MAHAPRAJNAPARAMITASuTRA and the DAZHIDU LUN (*MahAprajNApAramitAsAstra) list a set of ten bhumis, called the "bhumis in common" (gongdi), which are shared between all the three vehicles of sRAVAKAs, PRATYEKABUDDHAs, and bodhisattvas. These are the bhumis of: (1) dry wisdom (suklavidarsanAbhumi; C. ganhuidi), which corresponds to the level of three worthies (sanxianwei, viz., ten abidings, ten practices, ten transferences) in the srAvaka vehicle and the initial arousal of the thought of enlightenment (prathamacittotpAda) in the bodhisattva vehicle; (2) lineage (gotrabhumi; C. xingdi, zhongxingdi), which corresponds to the stage of the "aids to penetration" (NIRVEDHABHAGĪYA) in the srAvaka vehicle, and the final stage of the ten transferences in the fifty-two bodhisattva stages; (3) eight acquiescences (astamakabhumi; C. barendi), the causal incipiency of stream-enterer (SROTAAPANNA) in the case of the srAvaka vehicle and the acquiescence to the nonproduction of dharmas (anutpattikadharmaksAnti) in the bodhisattva path (usually corresponding to the first or the seventh through ninth bhumis of the bodhisattva path); (4) vision (darsanabhumi; C. jiandi), corresponding to the fruition or fulfillment (PHALA) level of the stream-enterer in the srAvaka vehicle and the stage of nonretrogression (AVAIVARTIKA), in the bodhisattva path (usually corresponding to the completion of the first or the eighth bhumi); (5) diminishment (tanubhumi; C. baodi), corresponding to the fulfillment level (phala) of stream-enterer or the causal incipiency of the once-returner (sakṛdAgAmin) in the srAvaka vehicle, or to the stage following nonretrogression before the attainment of buddhahood in the bodhisattva path; (6) freedom from desire (vītarAgabhumi; C. liyudi), equivalent to the fulfillment level of the nonreturner in the srAvaka vehicle, or to the stage where a bodhisattva attains the five supernatural powers (ABHIJNA); (7) complete discrimination (kṛtAvibhumi), equivalent to the fulfillment level of the ARHAT in the srAvaka vehicle, or to the stage of buddhahood (buddhabhumi) in the bodhisattva path (buddhabhumi) here refers not to the fruition of buddhahood but merely to the state in which a bodhisattva has the ability to exhibit the eighteen qualities distinctive to the buddhas (AVEnIKA[BUDDHA]DHARMA); (8) pratyekabuddha (pratyekabuddhabhumi); (9) bodhisattva (bodhisattvabhumi), the whole bodhisattva career prior to the fruition of buddhahood; (10) buddhahood (buddhabhumi), the stage of the fruition of buddhahood, when the buddha is completely equipped with all the buddhadharmas, such as omniscience (SARVAKARAJNATĀ). As is obvious in this schema, despite being called the bhumis "common" to all three vehicles, the shared stages continue only up to the seventh stage; the eighth through tenth stages are exclusive to the bodhisattva vehicle. This anomaly suggests that the last three bhumis of the bodhisattvayāna were added to an earlier srāvakayāna seven-bhumi scheme. ¶ The presentation of the bhumis in the PRAJNĀPĀRAMITĀ commentarial tradition following the ABHISAMAYĀLAMKĀRA uses the names found in the Dasabhumikasutra for the bhumis and understands them all as bodhisattva levels; it introduces the names of the ten bhumis found in the Dazhidu lun as levels that bodhisattvas have to pass beyond (S. atikrama) on the tenth bodhisattva level, which it calls the buddhabhumi. This tenth bodhisattva level is not the level of an actual buddha, but the level on which a bodhisattva has to transcend attachment (abhinivesa) to not only the levels reached by the four sets of noble persons (ĀRYAPUDGALA) but to the bodhisattvabhumis as well. See also BHuMI.

dasyabuddhi ::: the sense of quaternary dasya, a state in which all inner and outer activities are perceived to come "only as things impelled by the divine hand of the Master".

dasya (dasya; dasyam) ::: service, "a service of God in the world of which the controlling power is the Divinity within us in whom we are one self with the universe and its creatures"; submission, surrender,"a surrender and submission to That which is beyond us enabling the full and free working of its Power"; the relation (bhava) between the jiva (or prakr.ti) and the isvara that is compared to that of a servant or slave with his or her master: "a giving up of one"s own will to be the instrument of the Master of works, and this not with the lesser idea of being a servant of God, but, eventually at least, of such a complete renunciation both of the consciousness and the works to him that our being becomes one with his being and the impersonalised nature only an instrument and nothing else", an attitude that "must lead finally to an absolute union of the personal with the Divine Will and, with the growth of knowledge, bring about a faultless response of the instrument to the divine Power and Knowledge"; an element of Mahasarasvati bhava.

dasyalipsa ::: the urge towards service (dasya); "the desire to serve", dasyalipsa which "in the perfect man becomes the desire to serve God-in-all", an attribute of the sūdra: "the abnegation that is ready to bear the yoke of the Master and make the life a free servitude to Him and under his direction to the claim and need of his creatures".

demurrage ::: n. --> The detention of a vessel by the freighter beyond the time allowed in her charter party for loading, unloading, or sailing.
The allowance made to the master or owner of the ship for such delay or detention.


Desideri, Ippolito. (1684-1733). Jesuit missionary to Tibet. He was born in the town of Pistoia in Tuscany in 1684 and entered the Jesuit order in 1700, studying at the Collegio Romano. Following two years of instruction in theology, he requested permission to become a missionary, departing for India in 1712 and reaching Goa the following year. Assigned to the Tibet mission, Desideri and another priest, the Portuguese Manoel Freyre, traveled by ship, horseback, and on foot to Leh, the capital of Ladakh, the westernmost Tibetan domain. Setting out for LHA SA, they were able to survive the difficult seven-month journey thanks to the protection of a Mongolian princess who allowed the two priests to join her caravan. They reached the Tibetan capital on March 18, 1716. After just a month in Lha sa, Desideri's companion decided to return to India. Desideri received permission from the ruler of Tibet, the Mongol warlord Lha bzang Khan, to remain in Tibet. He arranged for Desideri to live at RA MO CHE, and then at SE RA monastery. His notes from his studies indicate that he worked through textbooks on elementary logic through to the masterworks of the DGE LUGS sect, including the LAM RIM CHEN MO of TSONG KHA PA, which Desideri would eventually translate into Italian (the translation is lost). He would go on also to write a number of works in Tibetan, both expositions of Christianity and refutations of Buddhism. The most substantial of these was his unfinished "Inquiry into the Doctrines of Previous Lives and of Emptiness, Offered to the Scholars of Tibet by the White Lama called Ippolito" (Mgo skar [sic] gyi bla ma i po li do zhes bya ba yis phul ba'i bod kyi mkhas pa rnams la skye ba snga ma dang stong pa nyid kyi lta ba'i sgo nas zhu ba). Desideri remained in Tibet until 1721, when Tibet became a mission field of the Capuchins, requiring that the Jesuit abandon his work. After several years in India, he returned to Italy in 1727. Desideri arrived in Rome in the midst of the Rites Controversy, the question of whether non-Christian rituals (such as Chinese ancestor worship) had a place in the methods of the missionaries. As a Jesuit, Desideri was on the losing side of this debate. The last years of his life were consumed with composing long defenses of his work, as well as the remarkable account of his time in Tibet, the Relazione de' viaggi all' Indie e al Thibet. He died in Rome on April 13, 1733. Because of the suppression of the Jesuit order, Desideri's works remained largely unknown, both in Italian and Tibetan, until the twentieth century.

"Destruction is always a simultaneous or alternate element which keeps pace with creation and it is by destroying and renewing that the Master of Life does his long work of preservation. More, destruction is the first condition of progress. Inwardly, the man who does not destroy his lower self-formations, cannot rise to a greater existence. Outwardly also, the nation or community or race which shrinks too long from destroying and replacing its past forms of life, is itself destroyed, rots and perishes and out of its debris other nations, communities and races are formed. By destruction of the old giant occupants man made himself a place upon earth. By destruction of the Titans the gods maintain the continuity of the divine Law in the cosmos. Whoever prematurely attempts to get rid of this law of battle and destruction, strives vainly against the greater will of the World-Spirit.” Essays on the Gita

“Destruction is always a simultaneous or alternate element which keeps pace with creation and it is by destroying and renewing that the Master of Life does his long work of preservation. More, destruction is the first condition of progress. Inwardly, the man who does not destroy his lower self-formations, cannot rise to a greater existence. Outwardly also, the nation or community or race which shrinks too long from destroying and replacing its past forms of life, is itself destroyed, rots and perishes and out of its debris other nations, communities and races are formed. By destruction of the old giant occupants man made himself a place upon earth. By destruction of the Titans the gods maintain the continuity of the divine Law in the cosmos. Whoever prematurely attempts to get rid of this law of battle and destruction, strives vainly against the greater will of the World-Spirit.” Essays on the Gita

Dge 'dun grub. (Gendün Drup) (1391-1475). A revered scholar of the DGE LUGS sect of Tibetan Buddhism, posthumously recognized as the first DALAI LAMA. He was from the clan of Ngar tso in the region of Ru lug and received his early training at SNAR THANG monastery, where he earned fame for his erudition. In 1415, he traveled to central Tibet, where he became a close disciple of the Dge lugs polymath TSONG KHA PA in the years before the master's death in 1419. He went on to serve as the abbot of DGA' LDAN monastery. In 1447, Dge 'dun grub founded BKRA SHIS LHUN PO monastery, later the seat of the PAn CHEN LAMAS in the central Tibetan city of Gzhis ka rtse (Shigatse). After the Mongolian ruler Altan Khan bestowed the title Dalai Lama on BSOD NAMS RGYA MTSHO in 1578, Dge 'dun grub was posthumously identified as the lineage's first incarnation. He was a renowned scholar, writing influential works on both VINAYA and ABHIDHARMA.

disciples ::: “In considering the action of the Infinite we have to avoid the error of the disciple who thought of himself as the Brahman, refused to obey the warning of the elephant-driver to budge from the narrow path and was taken up by the elephant’s trunk and removed out of the way; ‘You are no doubt the Brahman,’ said the master to his bewildered disciple, ‘but why did you not obey the driver Brahman and get out of the path of the elephant Brahman?’” The Life Divine

dokusan. (C. ducan; K. tokch'am 獨參). In Japanese, lit. a "private consultation" between a ZEN student and master, which is conducted in the privacy of the master's room. This consultation is an important element of training in the Japanese RINZAISHu, and allows the master to check the progress of the student in his meditation, and the student to ask questions regarding his practice. Dokusan is also the formal occasion where the student is expected to express his understanding of a specific Zen koan (GONG'AN) so that the master can gauge his development (see J. JAKUGO; C. ZHUOYU).

domineer ::: v. t. --> To rule with insolence or arbitrary sway; to play the master; to be overbearing; to tyrannize; to bluster; to swell with conscious superiority or haughtiness; -- often with over; as, to domineer over dependents.

Dongshan famen. (J. Tozan homon; K. Tongsan pommun 東山法門). In Chinese, lit. "East Mountain Dharma Gate" or "East Mountain Teachings"; one of the principal early CHAN schools, which is associated with the putative fourth and fifth patriarchs of the tradition, DAOXIN (580-651) and HONGREN (602-675). The name of the school is a toponym for the location of Hongren's monastery, at Huangmei in Qizhou (present-day Hubei province). "East Mountain" refers to the easterly of the "twin peaks" of Mount Shuangfeng, where Hongren taught after the death of his master Daoxin, who had taught on the westerly peak; the term "East Mountain Teachings," however, is typically used to refer to the tradition associated with both masters. The designations Dongshan famen and Dongshan jingmen (East Mountain Pure Gate) first appear in the LENGQIE SHIZI JI ("Records of the Masters and Disciples of the Lankā[vatāra]") and were used in the Northern school of Chan (BEI ZONG) by SHENXIU (606?-706) and his successors to refer to the lineage and teachings that they had inherited from Daoxin and Hongren. ¶ Although later Chan lineage texts list Daoxin and Hongren as respectively the fourth and the fifth Chan patriarchs, succeeding BODHIDHARMA, HUIKE, and SENGCAN, the connection of the East Mountain lineage to these predecessors is tenuous at best and probably nonexistent. The earliest biography of Daoxin, recorded in the XU GAOSENG ZHUAN ("Supplementary Biographies of Eminent Monks"), not only does not posit any connection between Daoxin and the preceding three patriarchs, but does not even mention their names. This connection is first made explicit in the c. 713 CHUAN FABAO JI ("Annals of the Transmission of the Dharma-Jewel"), one of the earliest Chan "transmission of the lamplight" (CHUANDENG LU) lineage texts. Unlike many of the Chan "schools" that were associated with a single charismatic teacher, the "East Mountain Teachings" was unusual in that it had a single, enduring center in Huangmei, which attracted increasing numbers of students. Some five or six names of students who studied with Daoxin survive in the literature, with another twenty-five associated with Hongren. Although Hongren's biography in the Chuan fabao ji certainly exaggerates when it says that eight to nine out of every ten Buddhist practitioners in China studied under Hongren, there is no question that the number of students of the East Mountain Teachings grew significantly over two generations. ¶ The fundamental doctrines and practices of the East Mountain Teachings can be reconstructed on the basis of the two texts: the RUDAO ANXIN YAO FANGBIAN FAMEN ("Essentials of the Teachings of the Expedient Means of Entering the Path and Pacifying the Mind") and the XIUXIN YAO LUN ("Treatise on the Essentials of Cultivating the Mind"), ascribed respectively to Daoxin and Hongren. The Rudao anxin yao fangbian famen, which is included in the Lengqie shizi ji, employs the analogy of a mirror from the Banzhou sanmei jing (S. PRATYUTPANNABUDDHASAMMUKHĀVASTHITASAMĀDHISuTRA) to illustrate the insubstantiality of all phenomena, viz., one's sensory experiences are no more substantial than the reflections in a mirror. The text then presents the "single-practice SAMĀDHI" (YIXING SANMEI) as a practical means of accessing the path leading to NIRVĀnA, based on the Wenshushuo bore jing ("Perfection of Wisdom Sutra Spoken by MANJUsRĪ"). Single-practice samādhi here refers to sitting in meditation, the supreme practice that subsumes all other practices; it is not one samādhi among others, as it is portrayed in the MOHE ZHIGUAN ("Great Calming and Contemplation"). Single-practice samādhi means to contemplate every single aspect of one's mental and physical existence until one realizes they are all empty, just like the reflections in the mirror, and "to guard that one without deviation" (shouyi buyi). The Xiuxin yao lun, which is attributed to Hongren, stresses the importance of "guarding the mind" (SHOUXIN). Here, the relationship between the pure mind and the afflictions (KLEsA) is likened to that between the sun and clouds: the pure mind is obscured by afflictions, just as the sun is covered by layers of clouds, but if one can guard the mind so that it is kept free from false thoughts and delusions, the sun of NIRVĀnA will then appear. The text suggests two specific meditation techniques for realizing this goal: one is continuously to visualize the original, pure mind (viz., the sun) so that it shines without obscuration; the other is to concentrate on one's own deluded thoughts (the clouds) until they disappear. These two techniques purport to "guard the mind" so that delusion can never recur. The East Mountain Teachings laid a firm foundation for the doctrines and practices of later Chan traditions like the Northern school.

duiji. (J. taiki; K. taegi 對機). In Chinese, lit. teaching "in accord with capacity"; an abbreviation of the phrase duiji shuofa, or "speaking the DHARMA in accord with [the student's] capacity," referring to the Buddha's propensity to tailor his message through stratagems (UPĀYA) in order to respond to the specific needs of his audience and his listeners' ability to understand him. The term comes to be used in the CHAN school to refer to a formal exchange between a Chan master and disciple that takes place in the master's room (see FANGZHANG). This exchange between master and disciple is typically a "private" affair, for the master's answers are designed to respond to the spiritual capacity of that specific student. These exchanges constitute much of the content of the discourse records (YULU) of Chan, SoN, and ZEN masters.

effect contact with the master. [Rf. The Grand

Fana (A) To go beyond. Fana is the proces of transcending the limited self (ego) so that it can merge into the greater Self, the divine presence. Within Sufism three stages: Fana fi Shaikh (the merging into the master or teacher), Fana fi Rasul (the merging into the messenger, prophet) and Fana fi Allah (the merging into God). The first two stages are preparations for the last stage. See page 33

::: "Finally, the mind will come to know the Purusha in the mind as the master of Nature whose sanction is necessary to her movements.” The Synthesis of Yoga

“Finally, the mind will come to know the Purusha in the mind as the master of Nature whose sanction is necessary to her movements.” The Synthesis of Yoga

force, universal ::: Sri Aurobindo: "This force that we feel is the universal Force of the Divine, which, veiled or unveiled, acting directly or permitting the use of its powers by beings in the cosmos, is the one Energy that alone exists and alone makes universal or individual action possible. For this force is the Divine itself in the body of its power; all is that, power of act, power of thought and knowledge, power of mastery and enjoyment, power of love. Conscious always and in everything, in ourselves and in others, of the Master of Works possessing, inhabiting, enjoying through this Force that is himself, becoming through it all existences and all happenings, we shall have arrived at the divine union through works and achieved by that fulfilment in works all that others have gained through absolute devotion or through pure knowledge.” *The Synthesis of Yoga

:::   "For in reality, no man works, but Nature works through him for the self-expression of a Power within that proceeds from the Infinite. To know that and live in the presence and in the being of the Master of Nature, free from desire and the illusion of personal impulsion, is the one thing needful. That and not the bodily cessation of action is the true release; for the bondage of works at once ceases. A man might sit still and motionless for ever and yet be as much bound to the Ignorance as the animal or the insect. But if he can make this greater consciousness dynamic within him, then all the work of all the worlds could pass through him and yet he would remain at rest, absolute in calm and peace, free from all bondage.” *The Synthesis of Yoga

“For in reality, no man works, but Nature works through him for the self-expression of a Power within that proceeds from the Infinite. To know that and live in the presence and in the being of the Master of Nature, free from desire and the illusion of personal impulsion, is the one thing needful. That and not the bodily cessation of action is the true release; for the bondage of works at once ceases. A man might sit still and motionless for ever and yet be as much bound to the Ignorance as the animal or the insect. But if he can make this greater consciousness dynamic within him, then all the work of all the worlds could pass through him and yet he would remain at rest, absolute in calm and peace, free from all bondage.” The Synthesis of Yoga

"For Life is Force and Force is Power and Power is Will and Will is the working of the Master-Consciousness.” The Life Divine

“For Life is Force and Force is Power and Power is Will and Will is the working of the Master-Consciousness.” The Life Divine

From these considerations it is readily seen why the Masters or mahatmas in Blavatsky’s time stated that the scientific theory of the conservation of energy was wrong in concept and therefore untrue in fact, although workable enough as a mere hypothesis for laboratory studies and the then closely restricted scientific theorizing of the day.

Gcung ri bo che. (Chung Riwoche). A residence of the renowned Tibetan adept THANG STONG RGYAL PO, founded by the master between the years 1449 and 1456. Situated west of Ding ri on the banks of the Gtsang po (Tsangpo) river, it is one of several large multichapel STuPAs located in central Tibet. Others include the Rgyal rtse sku 'bum, Jo nang sku 'bum, Byams pa gling sku 'bum, and Rgyang bum mo che. The seven-story structure contains murals inspired by the cross-cultural fusion of styles at ZHWA LU monastery, marking an important period in the history of Tibetan painting.

goodman ::: n. --> A familiar appellation of civility, equivalent to "My friend", "Good sir", "Mister;" -- sometimes used ironically.
A husband; the master of a house or family; -- often used in speaking familiarly.


gotama ::: most radiant. ::: Gotamah (Gotamas) [plural], the masters of light, the family of the rsi Gotama Raghugana. [Ved.] ::: Gotamebhih [instrumental plural]

gotra. (P. gotta; T. rigs; C. zhongxing; J. shusho; K. chongsong 種姓/種性). In Sanskrit, "family" or "lineage," used in a figurative sense. The VINAYA explains that those in a noble family or line are those monks who are content with their robes, with whatever they receive in their begging bowls, and with low-quality bedding, and who take pleasure in forsaking the unwholesome (AKUsALA) and cultivating the wholesome (KUsALA). In the Pāli ABHIDHAMMA, the moment when one's concentration or insight moves from one "family" to another is called "change of lineage" (GOTRABHu). In Mahāyāna literature (especially that associated with the YOGĀCĀRA), gotra refers to a destiny, almost in the sense of a spiritual disposition, that prompts one to follow a particular path to enlightenment. There is typically a list of five such spiritual destinies (paNcagotra) found in Yogācāra literature: (1) the TATHĀGATA lineage, for those destined to become buddhas; (2) the PRATYEKABUDDHA lineage, for those destined to become ARHATs via the PRATYEKABUDDHAYĀNA; (3) the sRĀVAKA lineage, for those who will become arhats via the sRĀVAKAYĀNA; (4) those of indefinite (ANIYATA) lineage, who may change from any of three vehicles to another; and (5) those without lineage (agotra), who are ineligible for liberation or who have lost the prospect of becoming enlightened by being "incorrigibles" (ICCHANTIKA). Another division of lineage is into PRAKṚTISTHAGOTRA (naturally present) and SAMUDĀNĪTAGOTRA (developed). According to the YOGĀCĀRABHuMIsĀSTRA, the former refers to one's innate potential for spiritual achievement; the latter refers to the specific individual habits one can develop that will help speed the mastery of that potential. See also FAXIANG ZONG; sRĀVAKABHuMI.

Grihastha (Sanskrit) Gṛhastha [from gṛha house, home + sthā to station oneself, stand] A householder; the second state or period in the religious life of a Brahmin, as enumerated in the Laws of Manu. He was supposed to perform the duties of the master of a house and father of a family, after having finished a preliminary course of studies and investiture with the sacred thread. He continued the reading and teaching of the Vedas, likewise making and assisting in sacrifices.

guhyābhiseka. (T. gsang dbang; C. mimi guanding; J. himitsukanjo; K. pimil kwanjong 秘密灌頂). In Sanskrit, "secret empowerment," the second of the four empowerments or initiations employed in the ANUTTARAYOGA tantras, the other three being the vase empowerment (KALAsĀBHIsEKA), which precedes the secret empowerment (guhyābhiseka), and the knowledge of the consort empowerment (PRAJNĀJNĀNĀBHIsEKA) and the fourth empowerment (CATURTHĀBHIsEKA), which both follow it. The secret empowerment is intended for initiates who have already received the full vase empowerment. In the secret empowerment, the disciple presents his master with a fully qualified consort. The consort, representing wisdom (PRAJNĀ), and the master, representing method (UPĀYA), then unite sexually. A drop of the fluid that results from their union, called BODHICITTA, is then placed on the tongue of the disciple, who swallows it. In the next empowerment, "the knowledge of the consort," the disciple then engages in sexual union with the same consort, inducing increasing levels of bliss. Although later monastic exegetes would interpret these empowerments symbolically, it appears that they were actually practiced as the tantric systems developed in India, and they continued to be practiced among certain groups of adepts in Tibet.

Guru-parampara(Sanskrit) ::: This is a compound formed of guru, meaning "teacher," and a subordinate compoundparam-para, the latter compound meaning "a row or uninterrupted series or succession." Henceguru-parampara signifies an uninterrupted series or succession of teachers. Every Mystery school oresoteric college of ancient times had its regular and uninterrupted series or succession of teachersucceeding teacher, each one passing on to his successor the mystical authority and headship he himselfhad received from his predecessor.Like everything else of an esoteric character in the ancient world, the guru-parampara or succession ofteachers faithfully copied what actually exists or takes place in nature herself, where a hierarchy with itssummit or head is immediately linked on to a superior hierarchy as well as to an inferior one; and it is inthis manner that the mystical circulations of the kosmos, and the transmission of life or vital currentsthroughout the fabric or web of being is assured.From this ancient fact and teaching of the Mystery schools came the greatly distorted ApostolicSuccession of the Christian Church, a pale and feeble reflection in merely ecclesiastical government of afundamental spiritual and mystical reality. The great Brotherhood of the sages and seers of the world,which in fact is the association of the Masters of Wisdom and Compassion headed by the Maha-chohan,is the purest and most absolute form or example of the guru-parampara existing on our earth today. (Seealso Hermetic Chain)

Guru (Sanskrit) Guru Teacher, preceptor; applied not only to a chela’s spiritual teacher, but to spiritual and metaphysical teachers of many kinds. The spiritual fire within each person, the higher self or atma-buddhi, is also called a guru, a divine instructor; and this higher self within each individual is, when all is said, the supreme guru for that person. The Master outside of the disciple’s own spiritual guide is a very necessary element in genuine occult instruction; but the outer guru, the Master who teaches and leads the disciple, has always in view the evocation and development of the guru within the disciple — the bringing to birth of the chela’s own inner divine and intellectual energies and powers.

Herbartianism: The philosophical, but particularly the psychological and pedagogical doctrines of Johann Friedrich Herbart (q.v.) as expounded in modified and developed form by his disciples, notably M. Lazarus and H. Steinthal in psychology, T. Zillcr and W. Rein in pedagogy, M. Drobisch in religious philosophy and ethics. In America, the movement was vigorous and influential, but shortlived (about 1890-1910) and confined mainly to education (Charles De-Garmo and Charles A. McMurry). Like Herbart, his disciples strove for a clarification of concepts with special emphasis on scientific method, the doctrine of apperception, and the efficacy of a mathematical approach even in their psychology which was dominated by associational thinking; yet they discarded more or less the master's doctrine of reals. -- K.F.L.

Hermetic Chain ::: Among the ancient Greeks there existed a mystical tradition of a chain of living beings, one end of whichincluded the divinities in their various grades or stages of divine authority and activities, and the otherend of which ran downwards through inferior gods and heroes and sages to ordinary men, and to thebeings below man. Each link of this living chain of beings inspired and instructed the chain below itself,thus transmitting and communicating from link to link to the end of the marvelous living chain, love andwisdom and knowledge concerning the secrets of the universe, eventuating in mankind as the arts and thesciences necessary for human life and civilization. This was mystically called the Hermetic Chain or theGolden Chain.In the ancient Mysteries the teaching of the existence and nature of the Hermetic Chain was fullyexplained; it is a true teaching because it represents distinctly and clearly and faithfully true and actualoperations of nature. More or less faint and distorted copies of the teaching of this Hermetic Chain orGolden Chain or succession of teachers were taken over by various later formal and exoteric sects, suchas the Christian Church, wherein the doctrine was called the Apostolic Succession. In all the greatMystery schools of antiquity there was this succession of teacher following teacher, each one passing onthe light to his successor as he himself had received it from his predecessor; and as long as thistransmission of light was a reality, it worked enormous spiritual benefit among men. Therefore all suchmovements lived, flourished, and did great good in the world. These teachers were the messengers tomen from the Great Lodge of the Masters of Wisdom and Compassion. (See also Guru-parampara)

Herrenmoral: (German) A concept popularly used as a blanket term for any ruthless, non-Chnstian type of morality justly and unjustly linked with the ethical theories of Friedrich Nietzsche (q.v.) as laid down by him especially in the works of his last productive period fraught as it was with iconoclast vehemence against all plebeian ideals and a passionate desire to establish a new and more virile aristocratic morality, and debated by many writers, such as Kaftan, Kronenberg, Staudinger, and Hilbert. Such ideas as will to power, the conception of the superman, the apodictic primacy of those who with strong mind and unhindered by conventional interpretations of good and evil, yet with lordly lassitude, are born to leadership, have contributed to this picture of the morality of the masters (Herren) whom Nietzsche envisaged as bringing about the revaluation of all values and realizing the higher European culture upon the ruins of the fear-motivated, passion-shunning, narrowly moral world of his day. -- K.F.L.

Heze Shenhui. (J. Kataku Jinne; K. Hat'aek Sinhoe 荷澤神會) (684-758). Chinese CHAN master and reputed main disciple of the sixth patriarch HUINENG; his collateral branch of Huineng's lineage is sometimes referred to as the Heze school. Shenhui was a native of Xiangyang in present-day Hubei province. He became a monk under the master Haoyuan (d.u.) of the monastery of Kuochangsi in his hometown of Xiangyang. In 704, Shenhui received the full monastic precepts in Chang'an, and extant sources provide differing stories of Shenhui's whereabouts thereafter. He is said to have become a student of SHENXIU and later visited MT. CAOXI where he studied under Huineng until the master's death in 713. After several years of traveling, Shenhui settled down in 720 at the monastery of Longxingsi in Nanyang (present-day Henan province). In 732, during an "unrestricted assembly" (WUZHE DAHUI) held at the monastery Dayunsi in Huatai, Shenhui engaged a monk by the name of Chongyuan (d.u.) and publicly criticized the so-called Bei zong (Northern school) of Shenxiu's disciples PUJI and XIANGMO ZANG as being a mere collateral branch of BODHIDHARMA's lineage that upheld a gradualist soteriological teaching. Shenhui also argued that his teacher Huineng had received the orthodox transmission of Bodhidharma's lineage and his "sudden teaching" (DUNJIAO). In 745, Shenhui is said to have moved to the monastery of Hezesi in Luoyang, whence he acquired his toponym. He was cast out of Luoyang by a powerful Northern school follower in 753. Obeying an imperial edict, Shenhui relocated to the monastery of Kaiyuansi in Jingzhou (present-day Hubei province) and assisted the government financially by performing mass ordinations after the economic havoc wrought by the An Lushan rebellion in 755. He was later given the posthumous title Great Master Zhenzong (Authentic Tradition). Shenhui also plays a minor, yet important, role in the LIUZU TAN JING ("Platform Sutra of the Sixth Patriarch"). A treatise entitled the XIANZONGJI, preserved as part of the JINGDE CHUANDENG LU, is attributed to Shenhui. Several other treatises attributed to Shenhui were also discovered at DUNHUANG. Shenhui's approach to Chan practice was extremely influential in GUIFENG ZONGMI's attempts to reconcile different strands of Chan, and even doctrine, later in the Tang dynasty; through Zongmi, Shenhui's teachings also became a critical component of the Korean Son master POJO CHINUL's accounts of Chan soteriology and meditation.

Honen. (法然) (1133-1212). Japanese monk regarded as the founder of the JoDOSHu, or PURE LAND school. Honen was a native of Mimasaka province. After his father's violent death, Honen was entrusted to his uncle, a monk at the nearby monastery of Bodaiji. Honen later headed for HIEIZAN in 1147 to received ordination. He began his studies under the TENDAISHu (C. TIANTAI ZONG) monks Genko (d.u.) and Koen (d. 1169), but the corruption he perceived within the Tendai community at ENRYAKUJI led Honen to seek teachings elsewhere. In 1150, he visited the master Eiku (d. 1179), a disciple of the monk RYoNIN, in Kurodani on Mt. Hiei, where he remained for the next twenty years. Under Eiku's guidance, Honen studied GENSHIN's influential treatise, the oJo YoSHu and became a specialist in the practice of nenbutsu ("recollecting the Buddha's name"; see C. NIANFO). Honen is also said to have devoted himself exclusively to the practice of invoking the name of the buddha AMITĀBHA (a type of nenbutsu) after perusing the Chinese monk SHANDAO's influential commentary on the GUAN WULIANGSHOU JING, the Guan Wuliangshou jing shu. In 1175, Honen left Mt. Hiei and established himself in the district of Higashiyama Yoshimizu in the capital Kyoto. His fame grew after his participation in the ohara discussion of 1186, which explored how pure land beliefs and practices could help overcome human suffering. Honen soon attracted many followers, including such prominent figures as the regent Kujo Kanezane (1149-1207). In 1198, Honen compiled his influential treatise, SENCHAKUSHu. Due perhaps to his growing influence and his purported rejection of the Tendai teachings of original enlightenment (HONGAKU), the monks of Enryakuji began attacking Honen, banning his practice of nenbutsu in 1204. The monks of the Nara monastery of KoFUKUJI also petitioned the retired emperor Gotoba (r. 1183-1198) to ban the practice in 1205. A scandal involving two of Honen's disciples led to his exile to Shikoku in 1207 and the execution of four of his disciples. He was later pardoned and returned to Kyoto in 1211. Due to illness, he died the next year in what is now known as the Seishido in the monastery of Chion'in. Honen preached that, in the current degeneration age of the dharma (J. mappo; C. MOFA), the exclusive practice of nenbutsu was the only way through which salvation could be achieved. Due in part to Honen's advocacy, nenbutsu eventually became one of the predominant practices of Japanese Buddhism. Honen's preeminent disciple was SHINRAN (1173-1262), who further radicalized pure land practice by insisting that salvation was only possible through the grace of Amitābha, rather than through continuous nenbutsu practice.

householder ::: n. --> The master or head of a family; one who occupies a house with his family.

housekeeper ::: n. --> One who occupies a house with his family; a householder; the master or mistress of a family.
One who does, or oversees, the work of keeping house; as, his wife is a good housekeeper; often, a woman hired to superintend the servants of a household and manage the ordinary domestic affairs.
One who exercises hospitality, or has a plentiful and hospitable household.
One who keeps or stays much at home.


Huiguo. (J. Keika; K. Hyegwa 惠果) (746-805). Tang-dynasty Chinese monk, reputed seventh patriarch of esoteric Buddhism (J. MIKKYo), and a master especially of the KONGoKAI and TAIZoKAI transmissions. Huiguo was a native of Shaanxi province. He became a monk at an early age and went to the monastery of Qinglongsi in the Chinese capital of Chang'an, where he became a student of the master (ĀCĀRYA) AMOGHAVAJRA's disciple Tanchen (d.u.). In 765, Huiguo received the full monastic precepts, after which he is said to have received the teachings on the VAJRAsEKHARASuTRA from Amoghavajra himself. Two years later, Huiguo is also said to have received instructions on the taizokai and the SUSIDDHIKARASuTRA from the obscure Korean monk Hyonch'o (d.u.), a purported disciple of ācārya sUBHAKARASIMHA. In 789, Huiguo won the support of Emperor Dezong (r. 779-805) by successfully praying for rain. Huiguo's renown was such that he received disciples from Korea, Japan, and even Java. In 805, Huiguo purportedly gave instructions on the kongokai and taizokai to the eminent Japanese pilgrim KuKAI during the three months prior to the master's death, and eventually performed the consecration ritual (ABHIsEKA) for his student. Kukai thus claimed that Huiguo was the Chinese progenitor of the Japanese SHINGONSHu. That same year, Huiguo passed away at his residence in the Eastern Pagoda cloister at Qinglongsi.

husbandman ::: n. --> The master of a family.
A farmer; a cultivator or tiller of the ground.


“I am here with thee in thy chariot of battle revealed as the Master of Existence within and without thee and I repeat the absolute assurance, the infallible promise that I will lead thee to myself through and beyond all sorrow and evil. Whatever difficulties and perplexities arise, be sure of this that I am leading thee to a complete divine life in the universal and an immortal existence in the transcendent Spirit.” Essays on the Gita

III. Golden Age (13 cent.). The sudden elevation of and interest in philosophy during this period can be attributed to the discovery and translation of Aristotelian literature from Arabian, Jewish and original sources, together with the organization of the University of Paris and the founding of the Franciscan and Dominican Orders. Names important in the introduction and early use of Aristotle are Dominic Gundisalvi, William of Auvergne (+ 1149), Alexander Neckam (+1217), Michael Scot (+c. 1234) and Robert Grosseteste (+ 1253). The last three were instrumental in interesting Scholastic thought in the natural sciences, while the last (Robert), if not the author of, was, at least, responsible for the first Summa philosophiae of Scholasticism. Scholastic philosophy has now reached the systematizing and formularizing stage and so on the introduction of Aristotle's works breaks up into two camps: Augustinianism, comprising those who favor the master theses of Augustine and look upon Aristotle with varying degrees of hostility; Aristotelianism, comprising those who favor Aristotle, without altogether abandoning the Augustinian framework.

"Indian devotion has especially seized upon the most intimate human relations and made them stepping-stones to the supra-human. God the Guru, God the Master, God the Friend, God the Mother, God the Child, God the Self, each of these experiences — for to us they are more than merely ideas, — it has carried to its extreme possibilities.” Essays in Philosophy and Yoga

“Indian devotion has especially seized upon the most intimate human relations and made them stepping-stones to the supra-human. God the Guru, God the Master, God the Friend, God the Mother, God the Child, God the Self, each of these experiences—for to us they are more than merely ideas,—it has carried to its extreme possibilities.” Essays in Philosophy and Yoga

Indra ::: the Master of the World of Light and Immortality (svar); the Power of divine Mind. [Ved.]

Indra ::: "the Puissant", a Vedic god, lord of svar, the luminous world; the deva as "the master of mental force". As Agni2 "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" and "slays darkness and division with his lightnings, pours down the life-giving heavenly waters [svarvatir apah.], finds in the trace of the hound, Intuition [Sarama], the lost or hidden illuminations, makes the Sun of Truth [sūrya1] mount high in the heaven of our mentality".

"Influence is more important than example. Influence is not the outward authority of the Teacher over his disciple, but the power of his contact, of his presence, of the nearness of his soul to the soul of another, infusing into it, even though in silence, that which he himself is and possesses. This is the supreme sign of the Master. For the greatest Master is much less a Teacher than a Presence pouring the divine consciousness and its constituting light and power and purity and bliss into all who are receptive around him.” The Synthesis of Yoga*

“Influence is more important than example. Influence is not the outward authority of the Teacher over his disciple, but the power of his contact, of his presence, of the nearness of his soul to the soul of another, infusing into it, even though in silence, that which he himself is and possesses. This is the supreme sign of the Master. For the greatest Master is much less a Teacher than a Presence pouring the divine consciousness and its constituting light and power and purity and bliss into all who are receptive around him.” The Synthesis of Yoga

In Freemasonry Hiram Abif is the central figure in the drama of the Third or Master Mason’s degree, and one of the Three Ancient Grand Masters of the Craft (the other two being King Solomon and Hiram King of Tyre). Before the completion of the building of the Temple he was slain by three ruffians because he refused to communicate to them the Master Mason’s Word, which on account of his death was said to be lost, for it can be communicated only when all the Three Ancient Grand Masters are present. Hiram Abif was hastily buried in a shallow grave marked by a sprig of acacia or myrtle, which led to its discovery and the subsequent raising of Hiram Abif by the power of a Substitute Word which, it was decreed, should be used until the Lost Word be again found.

In seeking to explain the meaning of these records we are faced with the difficulty of interpreting an ancient science into terms of modern ideas. The science of those days was a comprehensive whole, which has become decomposed into sundered fragments, which seem to us, because of having lost the keys to the ancient wisdom which brought about the construction of these noble monuments, to be unrelated to each other. Were the pyramids initiation chambers, records of astronomical data, of mathematical truths, or of standard measurements? They were all of these and more. When the candidate passed through the processes of initiation he enacted in his own person the self-same processes which occur on the cosmic scale, on the principle of the master-key of analogy, the size, shape, and orientation of the passages and chambers signifying at once cosmic and human mysteries.

INTEGRAL YOGA ::: This yoga accepts the value of cosmic existence and holds it to be a reality; its object is to enter into a higher Truth-Consciousness or Divine Supramental Consciousness in which action and creation are the expression not of ignorance and imperfection, but of the Truth, the Light, the Divine Ānanda. But for that, the surrender of the mortal mind, life and body to the Higher Consciousnessis indispensable, since it is too difficult for the mortal human being to pass by its own effort beyond mind to a Supramental Consciousness in which the dynamism is no longer mental but of quite another power. Only those who can accept the call to such a change should enter into this yoga.

Aim of the Integral Yoga ::: It is not merely to rise out of the ordinary ignorant world-consciousness into the divine consciousness, but to bring the supramental power of that divine consciousness down into the ignorance of mind, life and body, to transform them, to manifest the Divine here and create a divine life in Matter.

Conditions of the Integral Yoga ::: This yoga can only be done to the end by those who are in total earnest about it and ready to abolish their little human ego and its demands in order to find themselves in the Divine. It cannot be done in a spirit of levity or laxity; the work is too high and difficult, the adverse powers in the lower Nature too ready to take advantage of the least sanction or the smallest opening, the aspiration and tapasyā needed too constant and intense.

Method in the Integral Yoga ::: To concentrate, preferably in the heart and call the presence and power of the Mother to take up the being and by the workings of her force transform the consciousness. One can concentrate also in the head or between the eye-brows, but for many this is a too difficult opening. When the mind falls quiet and the concentration becomes strong and the aspiration intense, then there is the beginning of experience. The more the faith, the more rapid the result is likely to be. For the rest one must not depend on one’s own efforts only, but succeed in establishing a contact with the Divine and a receptivity to the Mother’s Power and Presence.

Integral method ::: The method we have to pursue is to put our whole conscious being into relation and contact with the Divine and to call Him in to transform Our entire being into His, so that in a sense God Himself, the real Person in us, becomes the sādhaka of the sādhana* as well as the Master of the Yoga by whom the lower personality is used as the centre of a divine transfiguration and the instrument of its own perfection. In effect, the pressure of the Tapas, the force of consciousness in us dwelling in the Idea of the divine Nature upon that which we are in our entirety, produces its own realisation. The divine and all-knowing and all-effecting descends upon the limited and obscure, progressively illumines and energises the whole lower nature and substitutes its own action for all the terms of the inferior human light and mortal activity.

In psychological fact this method translates itself into the progressive surrender of the ego with its whole field and all its apparatus to the Beyond-ego with its vast and incalculable but always inevitable workings. Certainly, this is no short cut or easy sādhana. It requires a colossal faith, an absolute courage and above all an unflinching patience. For it implies three stages of which only the last can be wholly blissful or rapid, - the attempt of the ego to enter into contact with the Divine, the wide, full and therefore laborious preparation of the whole lower Nature by the divine working to receive and become the higher Nature, and the eventual transformation. In fact, however, the divine strength, often unobserved and behind the veil, substitutes itself for the weakness and supports us through all our failings of faith, courage and patience. It” makes the blind to see and the lame to stride over the hills.” The intellect becomes aware of a Law that beneficently insists and a Succour that upholds; the heart speaks of a Master of all things and Friend of man or a universal Mother who upholds through all stumblings. Therefore this path is at once the most difficult imaginable and yet in comparison with the magnitude of its effort and object, the most easy and sure of all.

There are three outstanding features of this action of the higher when it works integrally on the lower nature. In the first place, it does not act according to a fixed system and succession as in the specialised methods of Yoga, but with a sort of free, scattered and yet gradually intensive and purposeful working determined by the temperament of the individual in whom it operates, the helpful materials which his nature offers and the obstacles which it presents to purification and perfection. In a sense, therefore, each man in this path has his own method of Yoga. Yet are there certain broad lines of working common to all which enable us to construct not indeed a routine system, but yet some kind of Shastra or scientific method of the synthetic Yoga.

Secondly, the process, being integral, accepts our nature such as it stands organised by our past evolution and without rejecting anything essential compels all to undergo a divine change. Everything in us is seized by the hands of a mighty Artificer and transformed into a clear image of that which it now seeks confusedly to present. In that ever-progressive experience we begin to perceive how this lower manifestation is constituted and that everything in it, however seemingly deformed or petty or vile, is the more or less distorted or imperfect figure of some elements or action in the harmony of the divine Nature. We begin to understand what the Vedic Rishis meant when they spoke of the human forefathers fashioning the gods as a smith forges the crude material in his smithy.

Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognise in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in Nature, in the other it becomes swift and selfconscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and therefore of right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.

Key-methods ::: The way to devotion and surrender. It is the psychic movement that brings the constant and pure devotion and the removal of the ego that makes it possible to surrender.

The way to knowledge. Meditation in the head by which there comes the opening above, the quietude or silence of the mind and the descent of peace etc. of the higher consciousness generally till it envelops the being and fills the body and begins to take up all the movements.
Yoga by works ::: Separation of the Purusha from the Prakriti, the inner silent being from the outer active one, so that one has two consciousnesses or a double consciousness, one behind watching and observing and finally controlling and changing the other which is active in front. The other way of beginning the yoga of works is by doing them for the Divine, for the Mother, and not for oneself, consecrating and dedicating them till one concretely feels the Divine Force taking up the activities and doing them for one.

Object of the Integral Yoga is to enter into and be possessed by the Divine Presence and Consciousness, to love the Divine for the Divine’s sake alone, to be tuned in our nature into the nature of the Divine, and in our will and works and life to be the instrument of the Divine.

Principle of the Integral Yoga ::: The whole principle of Integral Yoga is to give oneself entirely to the Divine alone and to nobody else, and to bring down into ourselves by union with the Divine Mother all the transcendent light, power, wideness, peace, purity, truth-consciousness and Ānanda of the Supramental Divine.

Central purpose of the Integral Yoga ::: Transformation of our superficial, narrow and fragmentary human way of thinking, seeing, feeling and being into a deep and wide spiritual consciousness and an integrated inner and outer existence and of our ordinary human living into the divine way of life.

Fundamental realisations of the Integral Yoga ::: The psychic change so that a complete devotion can be the main motive of the heart and the ruler of thought, life and action in constant union with the Mother and in her Presence. The descent of the Peace, Power, Light etc. of the Higher Consciousness through the head and heart into the whole being, occupying the very cells of the body. The perception of the One and Divine infinitely everywhere, the Mother everywhere and living in that infinite consciousness.

Results ::: First, an integral realisation of Divine Being; not only a realisation of the One in its indistinguishable unity, but also in its multitude of aspects which are also necessary to the complete knowledge of it by the relative consciousness; not only realisation of unity in the Self, but of unity in the infinite diversity of activities, worlds and creatures.

Therefore, also, an integral liberation. Not only the freedom born of unbroken contact of the individual being in all its parts with the Divine, sāyujya mukti, by which it becomes free even in its separation, even in the duality; not only the sālokya mukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of Sachchidananda ; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the divine, sādharmya mukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe.

By this integral realisation and liberation, the perfect harmony of the results of Knowledge, Love and Works. For there is attained the complete release from ego and identification in being with the One in all and beyond all. But since the attaining consciousness is not limited by its attainment, we win also the unity in Beatitude and the harmonised diversity in Love, so that all relations of the play remain possible to us even while we retain on the heights of our being the eternal oneness with the Beloved. And by a similar wideness, being capable of a freedom in spirit that embraces life and does not depend upon withdrawal from life, we are able to become without egoism, bondage or reaction the channel in our mind and body for a divine action poured out freely upon the world.

The divine existence is of the nature not only of freedom, but of purity, beatitude and perfection. In integral purity which shall enable on the one hand the perfect reflection of the divine Being in ourselves and on the other the perfect outpouring of its Truth and Law in us in the terms of life and through the right functioning of the complex instrument we are in our outer parts, is the condition of an integral liberty. Its result is an integral beatitude, in which there becomes possible at once the Ānanda of all that is in the world seen as symbols of the Divine and the Ānanda of that which is not-world. And it prepares the integral perfection of our humanity as a type of the Divine in the conditions of the human manifestation, a perfection founded on a certain free universality of being, of love and joy, of play of knowledge and of play of will in power and will in unegoistic action. This integrality also can be attained by the integral Yoga.

Sādhanā of the Integral Yoga does not proceed through any set mental teaching or prescribed forms of meditation, mantras or others, but by aspiration, by a self-concentration inwards or upwards, by a self-opening to an Influence, to the Divine Power above us and its workings, to the Divine Presence in the heart and by the rejection of all that is foreign to these things. It is only by faith, aspiration and surrender that this self-opening can come.

The yoga does not proceed by upadeśa but by inner influence.

Integral Yoga and Gita ::: The Gita’s Yoga consists in the offering of one’s work as a sacrifice to the Divine, the conquest of desire, egoless and desireless action, bhakti for the Divine, an entering into the cosmic consciousness, the sense of unity with all creatures, oneness with the Divine. This yoga adds the bringing down of the supramental Light and Force (its ultimate aim) and the transformation of the nature.

Our yoga is not identical with the yoga of the Gita although it contains all that is essential in the Gita’s yoga. In our yoga we begin with the idea, the will, the aspiration of the complete surrender; but at the same time we have to reject the lower nature, deliver our consciousness from it, deliver the self involved in the lower nature by the self rising to freedom in the higher nature. If we do not do this double movement, we are in danger of making a tamasic and therefore unreal surrender, making no effort, no tapas and therefore no progress ; or else we make a rajasic surrender not to the Divine but to some self-made false idea or image of the Divine which masks our rajasic ego or something still worse.

Integral Yoga, Gita and Tantra ::: The Gita follows the Vedantic tradition which leans entirely on the Ishvara aspect of the Divine and speaks little of the Divine Mother because its object is to draw back from world-nature and arrive at the supreme realisation beyond it.

The Tantric tradition leans on the Shakti or Ishvari aspect and makes all depend on the Divine Mother because its object is to possess and dominate the world-nature and arrive at the supreme realisation through it.

This yoga insists on both the aspects; the surrender to the Divine Mother is essential, for without it there is no fulfilment of the object of the yoga.

Integral Yoga and Hatha-Raja Yogas ::: For an integral yoga the special methods of Rajayoga and Hathayoga may be useful at times in certain stages of the progress, but are not indispensable. Their principal aims must be included in the integrality of the yoga; but they can be brought about by other means. For the methods of the integral yoga must be mainly spiritual, and dependence on physical methods or fixed psychic or psychophysical processes on a large scale would be the substitution of a lower for a higher action. Integral Yoga and Kundalini Yoga: There is a feeling of waves surging up, mounting to the head, which brings an outer unconsciousness and an inner waking. It is the ascending of the lower consciousness in the ādhāra to meet the greater consciousness above. It is a movement analogous to that on which so much stress is laid in the Tantric process, the awakening of the Kundalini, the Energy coiled up and latent in the body and its mounting through the spinal cord and the centres (cakras) and the Brahmarandhra to meet the Divine above. In our yoga it is not a specialised process, but a spontaneous upnish of the whole lower consciousness sometimes in currents or waves, sometimes in a less concrete motion, and on the other side a descent of the Divine Consciousness and its Force into the body.

Integral Yoga and other Yogas ::: The old yogas reach Sachchidananda through the spiritualised mind and depart into the eternally static oneness of Sachchidananda or rather pure Sat (Existence), absolute and eternal or else a pure Non-exist- ence, absolute and eternal. Ours having realised Sachchidananda in the spiritualised mind plane proceeds to realise it in the Supramcntal plane.

The suprcfhe supra-cosmic Sachchidananda is above all. Supermind may be described as its power of self-awareness and W’orld- awareness, the world being known as within itself and not out- side. So to live consciously in the supreme Sachchidananda one must pass through the Supermind.

Distinction ::: The realisation of Self and of the Cosmic being (without which the realisation of the Self is incomplete) are essential steps in our yoga ; it is the end of other yogas, but it is, as it were, the beginning of outs, that is to say, the point where its own characteristic realisation can commence.

It is new as compared with the old yogas (1) Because it aims not at a departure out of world and life into Heaven and Nir- vana, but at a change of life and existence, not as something subordinate or incidental, but as a distinct and central object.

If there is a descent in other yogas, yet it is only an incident on the way or resulting from the ascent — the ascent is the real thing. Here the ascent is the first step, but it is a means for the descent. It is the descent of the new coosdousness attain- ed by the ascent that is the stamp and seal of the sadhana. Even the Tantra and Vaishnavism end in the release from life ; here the object is the divine fulfilment of life.

(2) Because the object sought after is not an individual achievement of divine realisation for the sake of the individual, but something to be gained for the earth-consciousness here, a cosmic, not solely a supra-cosmic acbievement. The thing to be gained also is the bringing of a Power of consciousness (the Supramental) not yet organised or active directly in earth-nature, even in the spiritual life, but yet to be organised and made directly active.

(3) Because a method has been preconized for achieving this purpose which is as total and integral as the aim set before it, viz., the total and integral change of the consciousness and nature, taking up old methods, but only as a part action and present aid to others that are distinctive.

Integral Yoga and Patanjali Yoga ::: Cilia is the stuff of mixed mental-vital-physical consciousness out of which arise the movements of thought, emotion, sensation, impulse etc.

It is these that in the Patanjali system have to be stilled altogether so that the consciousness may be immobile and go into Samadhi.

Our yoga has a different function. The movements of the ordinary consciousness have to be quieted and into the quietude there has to be brought down a higher consciousness and its powers which will transform the nature.


In the Dhammapada, one of the most respected texts of the Southern Buddhists, we read: “The self is the master of the self [atta hi attano natho], for who else could be its master?” (12:160); in the Mahaparinibbana-sutta (2:33, 35): attadipa attasarana, “be ye as those who have the self [atta] as their light [diva, also translated as island]; be ye as those who have the self [atta] as their refuge [sarana]” (cf RK Dh. 12, 45). Also we find Nagarjuna stating in his commentary on the Prajna-paramita: “Sometimes the Tathagata taught that the Atman verily exists, and yet at other times he taught that the Atman does not exist” (Chinese recension of Yuan Chung).

In theosophy the universe is the product of cosmic mind or intelligence, whose all-permeant activities manifest on our material plane as the laws of nature. The universe and all in it, proceeding from cosmic consciousness, is imbued throughout with the qualities and attributes of its divine originators; and as there is but one primordial fundamental life — and therefore one fundamental law — energizing and guiding all, the ancient teaching of analogy is the master key to understanding universal nature.

invoked in prayer by the Master of the Art. [Rf.

invoked in the prayer of the Master of the Art in

isvara (ishwara; iswara) ::: lord; the supreme Being (purus.ottama) isvara as the Lord, "the omniscient and omnipotent All-ruler" who by his conscious Power (sakti) "manifests himself in Time and governs the universe", ruling his self-creation with "an all-consciousness in which he is aware of the truth of all things and aware of his own all-wisdom working them out according to the truth that is in them"; identified with Kr.s.n.a; the individual soul (purus.a or jiva) as the master of its own nature.

isvaribhava (ishwaribhava; iswaribhava; ishwari bhava) ::: the temisvaribhava perament of the ruling Goddess; "the supreme sense of the masteries of the eternal Ishwari", sometimes mentioned instead of isvarabhava as a general quality of daivi prakr.ti.

“It is this essential indeterminability of the Absolute that translates itself into our consciousness through the fundamental negating positives of our spiritual experience, the immobile immutable Self, the Nirguna Brahman, the Eternal without qualities, the pure featureless One Existence, the Impersonal, the Silence void of activities, the Non-being, the Ineffable and the Unknowable. On the other side it is the essence and source of all determinations, and this dynamic essentiality manifests to us through the fundamental affirming positives in which the Absolute equally meets us; for it is the Self that becomes all things, the Saguna Brahman, the Eternal with infinite qualities, the One who is the Many, the infinite Person who is the source and foundation of all persons and personalities, the Lord of creation, the Word, the Master of all works and action; it is that which being known all is known: these affirmatives correspond to those negatives. For it is not possible in a supramental cognition to split asunder the two sides of the One Existence,—even to speak of them as sides is excessive, for they are in each other, their co-existence or one-existence is eternal and their powers sustaining each other found the self-manifestation of the Infinite.” The Life Divine

Jingjue. (J. Jokaku; K. Chonggak 淨覺) (683-c. 760). Chinese author of the LENGQIE SHIZI JI ("Records of the Masters and Disciples of the LAnKĀVATĀRASuTRA"); an early lineage record of the CHAN ZONG, presented from the standpoint of the so-called Northern school (BEI ZONG). See LENGQIE SHIZI JI.

Jueguan lun. (J. Zetsukanron; K. Cholgwan non 絶觀論). In Chinese, "Extinguishing Cognition Treatise," (translated into English as A Dialogue on the Contemplation-Extinguished), attributed to the legendary Indian founder of the CHAN school, BODHIDHARMA. The treatise largely consists of an imaginary dialogue between a certain learned man named Master Entrance-into-Principle (Ruli xiansheng) and his student Conditionality (Yuanmen), which unfolds as a series of questions and answers. In this dialogue, Entrance-into-Principle continuously negates the premises that underlie the questions his student Conditionality raises about the mind and its pacification, the nature of enlightenment, as well as other matters related to practice, meditation, and attainment. For example, in the opening dialogue, Conditionality asks, "What is the mind? How do we pacify it?" Master Entrance-into-Principle replies, "Neither positing 'mind' nor trying to 'pacify' it-this is pacifying it." By rejecting the dualistic perspectives inherent in Conditionality's questions, the Master finally opens his student to an experience of the pure wisdom that transcends all dualities. This style of negative argumentation, derived from MADHYAMAKA antecedents, is believed to be characteristic of the NIUTOU ZONG of the Chan school; the treatise is therefore often assumed to have been written by an adherent of that school, perhaps even by its seventh-century founder NIUTOU FARONG himself, or else during the zenith of the Niutou school in the third quarter of the eighth century. The treatise also makes use of Daoist terminology and thus serves as a valuable source for studying Chinese reinterpretations of sophisticated Buddhist doctrines. A controversial argument claiming that insentient beings also possess the buddha-nature (FOXING) also appears in the Jueguan lun. The treatise seems to have gone through several editions, some of which were preserved in the DUNHUANG caves in Chinese Xinjiang.

Kali-Kr.s.n.a bhava (Kali-Krishna bhava) ::: (also called Kr.s.n.akaliKali-Krsna bhava) the realisation of Kalikr.s.n.a, a state of being in which Kali, the universal prakr.ti or sakti, is felt "occupying the whole of myself and my nature which becomes Kali and ceases to be anything else, the Master [isvara, Kr.s.n.a] using, directing, enjoying the Power to his ends, not mine, with that which I call myself only as a centre of his universal existence and responding to its workings as a soul to the Soul, taking upon itself his image until there is nothing left but Krishna and Kali"...KKalikrsna alikr.s.n.a darsana

kavim anusasitaram dhataram ::: the seer, the Master and ruler, he who sets (all things and beings) in their place. [see the following]

kavim puranam anusasitaram sarvasya dhataram ::: the seer, the Ancient of Days, the Master and ruler who sets in their place all beings and things. [Gita 8.9]

Koho Kennichi. (高峰顯日) (1241-1316). Japanese ZEN master of the RINZAI ZEN tradition, who is known to have been the son of Emperor Gosaga (r. 1242-1246). Kennichi was ordained by the Japanese monk ENNI BEN'EN at the monastery of Tofukuji. In 1260, when the émigré CHAN master Wu'an Puning (1197-1276) was appointed abbot of the monastery of KENCHoJI in Kamakura, Kennichi visited the master and became his student. Later, his patrons built the monastery of Unganji in Nasu and invited him to serve as abbot. In 1279, he also visited the émigré Chan master WUXUE ZUYUAN and continued to study under him at Kenchoji. Kennichi eventually received transmission (YINKE) from Wuxue and inherited his Rinzai (LINJI ZONG) lineage. With the support of the powerful regents Hojo Sadatoki (1271-1311) and Takatoki (1303-1333), Kennichi also came to serve as abbot of the influential monasteries Jomyoji, Manjuji, and Kenchoji. See also MUGAI NYODAI.

Krishna-Kali-darshana) ::: the vision of Kr.s.n.akali in all, a state of perception (bhava) in brahmadarsana where, after we become "able . to hold consistently and vividly the settled perception of the One in all things and beings", we see "in the One . . . the Master [isvara] and

Kr.s.n.anr.tya (Krishnanritya) ::: the dance of Kr.s.n.a, "a whirl of mighty Krsnanrtya energies, but the Master of the dance holds the hands of His energies and keeps them to the rhythmic order".

landlord ::: n. --> The lord of a manor, or of land; the owner of land or houses which he leases to a tenant or tenants.
The master of an inn or of a lodging house.


Lankāvatārasutra. (T. Lang kar gshegs pa'i mdo; C. Ru Lengqie jing; J. Nyu Ryogakyo; K. Ip Nŭngga kyong 入楞伽經). In Sanskrit, "Scripture on the Descent into Lanka"; a seminal MAHĀYĀNA sutra that probably dates from around the fourth century CE. In addition to the Sanskrit recension, which was discovered in Nepal, there are also three extant translations in Chinese, by GUnABHADRA (translated in 443), BODHIRUCI (made in 513), and sIKsĀNANDA (made in 700), and two in Tibetan. The text is composed as a series of exchanges between the Buddha and the BODHISATTVA Mahāmati, who asks his questions on behalf of Rāvana, the YAKsA king of Lanka. Thanks to the wide-ranging nature of Mahāmati's questions, the text covers many of the major themes that were the focus of contemporary Indian Mahāyāna Buddhism, and especially the emerging YOGĀCĀRA school, including the theory of the storehouse consciousness (ĀLAYAVIJNĀNA), the womb or embryo of the buddhas (TATHĀGATAGARBHA), and mind-only (CITTAMĀTRA); despite these apparent parallels, however, the sutra is never quoted in the writings of the most famous figures of Indian Yogācāra, ASAnGA (c. 320-390) and VASUBANDHU (c. fourth century CE). The sutra also offers one of the earliest sustained condemnations in Buddhist literature of meat eating, a practice that was not proscribed within the mainstream Buddhist tradition (see JAINA; DHUTAnGA). The Lankāvatāra purports to offer a comprehensive synthesis of the Mahāyāna, and indeed, its many commentators have sought to discover in it a methodical exposition of scholastic doctrine. In fact, however, as in most Mahāyāna sutras, there is little sustained argumentation through the scripture, and the scripture is a mélange composed with little esprit de synthèse. ¶ The emerging CHAN school of East Asia retrospectively identified the Lankāvatāra as a source of scriptural authority; indeed, some strands of the tradition even claimed that the sutra was so influential in the school's development that its first translator, Gunabhadra, superseded BODHIDHARMA in the roster of the Chan patriarchal lineage, as in the LENGQIE SHIZI JI ("Records of the Masters and Disciples of the Lankāvatāra"). Rather than viewing the Chan school as a systematic reading of the Lankāvatāra, as the tradition claims, it is perhaps more appropriate to say that the tradition was inspired by similar religious concerns. The Newari Buddhist tradition of Nepal also includes the Lankāvatāra among its nine principal books of the Mahāyāna (NAVAGRANTHA; see NAVADHARMA).

Lay-chelas [from Greek laikos Latin laicus of the people + Sanskrit chela disciple] Coined by the Master KH who applied it to Sinnett and Hume in the same sense as in speaking of a lay preacher as contrasted with an officially ordained one. Such a chela has not entered upon the prescribed rules incumbent upon one formally accepted as a chela — nor is he even a probationary chela — but he has nevertheless by his devotion and study, by his own wish enrolled himself as member of the outer court, so to speak.

Lemminkainen (Finnish) A hero of the Kalevala, the son of Lempi. He does battle with the serpent of Tuoni (death) in the Finnish version of the archaic tale, so common in ancient mythologies. Lemminkainen, however, does not slay the serpent, but conquers it by means of the magic words: “But the hero, quick recalling, speaks the master-words of knowledge, words that came from distant ages, words his ancestors had taught him, words his mother learned in childhood” (rune 26).

Lengqie shizi ji. (J. Ryoga shishiki; K. Nŭngga saja ki 楞伽師資). In Chinese, "Records of the Masters and Disciples of the Lankāvatāra"; a genealogical anthology associated with the Northern school (BEI ZONG) of the early CHAN tradition, compiled by JINGJUE (683-c. 760). The Lengqie shizi ji contains the biographies and sayings of eight generations of masters (twenty-four in total), who received the "transmission of the lamp" (chuandeng) as patriarchs (ZUSHI) in the Chan school. The transmission narrative presented in this text differs markedly from that found in the LIUZU TAN JING ("Platform Sutra"), which becomes normative in the mature Chan tradition. The recipients of the special transmission of the Chan teachings in the Lenqi shizi ji belong instead to the Northern school. Jingjue places GUnABHADRA before BODHIDHARMA in the Chan patriarchal lineage (probably because of his role in translating the LAnKĀVATĀRASuTRA, an important scriptural influence in the early Chan school); in addition, SHENXIU is listed as the successor to the fifth Chinese patriarch, HONGREN, in place of HUINENG. The Lenqie shizi ji also contains a set of rhetorical questions and doctrinal admonitions known as zhishi wenyi (lit. "pointing at things and inquiring into their meaning") in the biographies of Gunabhadra, Bodhidharma, Hongren, and Shenxiu. Jingjue quotes from numerous sources, including his teacher Xuanze's (d.u.) Lengqie renfa zhi ("Records of the Men and Teachings of the Lankāvatāra," apparently extant only in these embedded quotations in the Lenqie shizi ji), the DASHENG QIXIN LUN, the XIUXIN YAO LUN, Bodhidharma's ERRU SIXING LUN, and the Rudao anxin yao fangpian famen attributed to DAOXIN (which also seems to exist only as quoted, apparently in its entirety, in the Lenqie shizi ji). As one of the earliest Chan texts to delineate the transmission-of-the-lamplight theory as espoused by the adherents of the Northern school of Chan, the Lenqie shizi ji is an invaluable tool for understanding the development of the lineage of Chan patriarchs and the early history of the Chan school. See also CHUANDENG LU; LIDAI FABAO JI.

link farm "file system, Unix" A directory tree that contains mostly {symbolic links} to files in a master directory tree of files. Link farms save space when one is maintaining several nearly identical copies of the same source tree - for example, when the only difference is architecture-dependent object files. They also mean that changes to the master tree are instantly visible in the link farm. Good {text editors} provide the option to replace a link with a new version of the target file when saving thus allowing the farm to have its own versions of just those files that differ from the master tree. E.g. "Let's freeze the source and then rebuild the FROBOZZ-3 and FROBOZZ-4 link farms." Link farms may also be used to get around restrictions on the number of "-I" (include-file directory) arguments on older C preprocessors. However, they can also get completely out of hand, becoming the file system equivalent of {spaghetti code}. [{Jargon File}] (2001-02-08)

link farm ::: (file system, Unix) A directory tree that contains mostly symbolic links to files in a master directory tree of files. Link farms save space when one is of the target file when saving thus allowing the farm to have its own versions of just those files that differ from the master tree.E.g. Let's freeze the source and then rebuild the FROBOZZ-3 and FROBOZZ-4 link farms.Link farms may also be used to get around restrictions on the number of -I (include-file directory) arguments on older C preprocessors. However, they can also get completely out of hand, becoming the file system equivalent of spaghetti code.[Jargon File](2001-02-08)

Linux Loader ::: (operating system) (LILO) A boot loader for Linux. LILO does not depend on a specific file system, it can boot Linux kernel images from floppy disks and root device, can be set independantly for each kernel. LILO can even be used as the master boot record.(2006-09-12)

Lorem ipsum "text" A common piece of text used as mock-{content} when testing a given page layout or {font}. The following text is often used: "Lorem ipsum dolor sit amet, consectetaur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat. Duis aute irure dolor in reprehenderit in voluptate velit esse cillum dolore eu fugiat nulla pariatur. Excepteur sint occaecat cupidatat non proident, sunt in culpa qui officia deserunt mollit anim id est laborum." This continues at length and variously. The text is not really Greek, but badly garbled Latin. It started life as extracted phrases from sections 1.10.32 and 1.10.33 of Cicero's "De Finibus Bonorum et Malorum" ("The Extremes of Good and Evil"), which read: Sed ut perspiciatis unde omnis iste natus error sit voluptatem accusantium doloremque laudantium, totam rem aperiam, eaque ipsa quae ab illo inventore veritatis et quasi architecto beatae vitae dicta sunt explicabo. Nemo enim ipsam voluptatem quia voluptas sit aspernatur aut odit aut fugit, sed quia consequuntur magni dolores eos qui ratione voluptatem sequi nesciunt. Neque porro quisquam est, qui dolorem ipsum quia dolor sit amet, consectetur, adipisci velit, sed quia non numquam eius modi tempora incidunt ut labore et dolore magnam aliquam quaerat voluptatem. Ut enim ad minima veniam, quis nostrum exercitationem ullam corporis suscipit laboriosam, nisi ut aliquid ex ea commodi consequatur? Quis autem vel eum iure reprehenderit qui in ea voluptate velit esse quam nihil molestiae consequatur, vel illum qui dolorem eum fugiat quo voluptas nulla pariatur? At vero eos et accusamus et iusto odio dignissimos ducimus qui blanditiis praesentium voluptatum deleniti atque corrupti quos dolores et quas molestias excepturi sint occaecati cupiditate non provident, similique sunt in culpa qui officia deserunt mollitia animi, id est laborum et dolorum fuga. Et harum quidem rerum facilis est et expedita distinctio. Nam libero tempore, cum soluta nobis est eligendi optio cumque nihil impedit quo minus id quod maxime placeat facere possimus, omnis voluptas assumenda est, omnis dolor repellendus. Temporibus autem quibusdam et aut officiis debitis aut rerum necessitatibus saepe eveniet ut et voluptates repudiandae sint et molestiae non recusandae. Itaque earum rerum hic tenetur a sapiente delectus, ut aut reiciendis voluptatibus maiores alias consequatur aut perferendis doloribus asperiores repellat. Translation: But I must explain to you how all this mistaken idea of denouncing pleasure and praising pain was born and I will give you a complete account of the system, and expound the actual teachings of the great explorer of the truth, the master-builder of human happiness. No one rejects, dislikes, or avoids pleasure itself, because it is pleasure, but because those who do not know how to pursue pleasure rationally encounter consequences that are extremely painful. Nor again is there anyone who loves or pursues or desires to obtain pain of itself, because it is pain, but because occasionally circumstances occur in which toil and pain can procure him some great pleasure. To take a trivial example, which of us ever undertakes laborious physical exercise, except to obtain some advantage from it? But who has any right to find fault with a man who chooses to enjoy a pleasure that has no annoying consequences, or one who avoids a pain that produces no resultant pleasure? On the other hand, we denounce with righteous indignation and dislike men who are so beguiled and demoralized by the charms of pleasure of the moment, so blinded by desire, that they cannot foresee the pain and trouble that are bound to ensue; and equal blame belongs to those who fail in their duty through weakness of will, which is the same as saying through shrinking from toil and pain. These cases are perfectly simple and easy to distinguish. In a free hour, when our power of choice is untrammelled and when nothing prevents our being able to do what we like best, every pleasure is to be welcomed and every pain avoided. But in certain circumstances and owing to the claims of duty or the obligations of business it will frequently occur that pleasures have to be repudiated and annoyances accepted. The wise man therefore always holds in these matters to this principle of selection: he rejects pleasures to secure other greater pleasures, or else he endures pains to avoid worse pains. -- Translation by H. Rackham, from his 1914 edition of De Finibus. However, since textual fidelity was unimportant to the goal of having {random} text to fill a page, it has degraded over the centuries, into "Lorem ipsum...". The point of using this text, or some other text of incidental intelligibility, is that it has a more-or-less normal (for English and Latin, at least) distribution of ascenders, descenders, and word-lengths, as opposed to just using "abc 123 abc 123", "Content here content here", or the like. The text is often used when previewing the layout of a document, as the use of more understandable text would distract the user from the layout being examined. A related technique is {greeking}. {Lorem Ipsum - All the facts (http://lipsum.com/)}. (2006-09-18)

Lost Word According to the Masonic ritual of the third or Master Mason’s degree, the Word which was in the possession of the three Grand Masters of the Craft, King Solomon, Hiram of Tyre, and Hiram Abif, and could be given only when the three were “present and agreed,” was said to have been lost on the death of Hiram Abif, in consequence of which it was decreed that until the True Word was again found, a Substitute Word should be used. By the death of Hiram Abif not only was the Master’s True Word lost, but it was discovered that there were no plans upon the Trestle-Board for continuing the work of the building of the Temple. This gives a clue to the meaning of the Lost Word which “ought to stand as ‘lost words’ and lost secrets, in general, for that which is termed the lost ‘Word’ is no word at all, as in the case of the Ineffable Name” (TG 191). Communicated to man in the childhood of the human race, these lost secrets were passed on from hierophant to hierophant in turn.

madnep ::: n. --> The masterwort (Peucedanum Ostruthium).

Magic: Short for magic art: the mastery of occult forces and their use in order to produce visible effects. White magic is the use of magic powers for beneficent purposes; black magic is the use of supernormal powers in nefarious practices, for a selfish or evil end.

Mar pa Chos kyi blo gros. (Marpa Chokyi Lodro) (1012-1097). A renowned Tibetan translator and lay Buddhist master who played an important role in the later transmission (PHYI DAR) of Buddhism from India to Tibet. He is regarded as the Tibetan founder of the BKA' BRGYUD sect of Tibetan Buddhism, which traces its lineage to India and the MAHĀSIDDHAs TILOPA and NĀROPA. In his traditional biographies, Mar pa is generally regarded as a reincarnation of the Indian mahāsiddha DOMBĪ HERUKA. Mar pa was born to wealthy landowners in the southern Tibetan region of LHO BRAG and quickly proved to be a gifted child. As an adult, Mar pa was characterized as having a volatile temper, although ultimately compassionate. His parents sent their son to study Sanskrit and Indian vernacular languages with the translator 'BROG MI SHĀKYA YE SHES in western Tibet. Because resources for studying Buddhism in Tibet were limited as the so-called dark period between the earlier dissemination (SNGA DAR) and later dissemination (phyi dar) came to an end, Mar pa decided to make the harrowing journey to India to seek instruction from Buddhist masters. He would make three journeys there over the course of his life. He first spent three years in Nepal, acclimating to the new environment and continuing his study of local languages. There he met two Nepalese teachers, Chitherpa and Paindapa, who offered many religious instructions but also encouraged Mar pa to seek out the master who would become his chief guru, the great SIDDHA NĀROPA. According to tradition, Mar pa studied under Nāropa at the forest retreat of Pullahari, receiving initiations and teachings of several important tantric lineages, especially those of the BKA' 'BABS BZHI (four transmissions) that Nāropa had received from his principal teacher TILOPA. Despite the fame of this encounter, contemporary Tibetan sources indicate that Mar pa himself never claimed to have studied directly with Nāropa, who had already passed away prior to Mar pa's trip to India. Mar pa's other great master was the Indian siddha MAITRĪPA, from whom he received instruction in MAHĀMUDRĀ and the tradition of DOHĀ, or spiritual song. Mar pa received other tantric transmissions from Indian masters such as JNānagarbha and Kukkurīpā. Upon his return to Tibet, Mar pa married several women, the most well known being BDAG ME MA, who figures prominently in the life story of MI LA RAS PA. He began his career as teacher and translator, while also occupying himself as landowner and farmer. He had intended to pass his dharma lineage to his son DARMA MDO SDE, for whom Mi la ras pa's famous tower was built, but the child was killed in an equestrian accident. Mar pa's accumulated instructions were later passed to four principal disciples: Ngog Chos sku rdo rje (Ngok Choku Dorje), Mes tshon po (Me Tsonpo), 'Tshur dbang nge (Tsur Wangnge), and the renowned YOGIN and poet Mi la ras pa. At least sixteen works translated from Sanskrit by Mar pa are preserved in the Tibetan Buddhist canon. He is also known as Mar pa LO TSĀ BA (Marpa the Translator) and Lho brag pa (Man from Lhodrak). Among the biographies of Mar pa, one of the most famous is that by GTSANG SMYON HERUKA.

Master :::The Master and Mover of our works is the One, the Universal and Supreme, the Eternal and Infinite. He is the transcendent unknown or unknowable Absolute, the unexpressed and unmanifested Ineffable above us; but he is also the Self of all beings, the Master of all worlds, transcending all worlds, the Light and the Guide, the All-Beautiful and All-Blissful, the Beloved and the Lover. He is the Cosmic Spirit and all-creating Energy around us; he is the Immanent within us. All that is is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object of all Yoga.” The Life Divine

masterful ::: a. --> Inclined to play the master; domineering; imperious; arbitrary.
Having the skill or power of a master; indicating or expressing power or mastery.


master of Existence ::: Sri Aurobindo: "I am here with thee in thy chariot of battle revealed as the Master of Existence within and without thee and I repeat the absolute assurance, the infallible promise that I will lead thee to myself through and beyond all sorrow and evil. Whatever difficulties and perplexities arise, be sure of this that I am leading thee to a complete divine life in the universal and an immortal existence in the transcendent Spirit.” Essays on the Gita

MASTER—One who controls or has authority; a superior, a ruler or governor; one who gains the victory as "I am the master of my fate."

Material Requirements Planning "application" (MRP) A system for effectively managing material requirements in a manufacturing process. Information systems have long been an important part of the manufacturing environment. In the 1960s, manufacturers developed Material Requirements Planning (MRP). According to the American Production and Inventory Control Society, Inc. (APICS), MRP is a set of techniques that uses bill of material data, inventory data, and the master production schedule to calculate requirements for materials. It makes recommendations to reorder materials. Furthermore, because it is time-phased, it makes recommendations to reschedule open orders when due dates and need dates are not in phase. Time-phased MRP begins with the items listed on the Master Production Schedule and determines the quantity of all components and materials required to fabricate those items and the date that the components and material are required. Time-phased MRP is accomplished by exploding the bill of material, adjusting for inventory quantities on hand or on order and offsetting the net requirements by the appropriate lead times. See also {Manufacturer Resource Planning}. (1999-02-16)

  “means man whose frame is built up, finished and decorated without the least noise. But the materials had to be found, gathered together and fashioned in other and distant places. . . . Man could not have his bodily temple to live in until all the matter in and about his world had been found by the Master, who is the inner man, when found the plans for working it required to be detailed. They then had to be carried out in different detail until all the parts should be perfectly ready and fit for placing in the final structure. So in the vast stretch of time which began after the first almost intangible matter had been gathered and kneaded, the material and vegetable kingdoms had sole possession here with the Master — man — who was hidden from sight within carrying forward the plans for the foundations of the human temple. All of this requires many, many ages, since we know that nature never leaps. And when the rough work was completed, when the human temple was erected, many more ages would be required for all the servants, the priests, and the counselors to learn their parts properly so that man, the Master, might be able to use the temple for its best and highest purposes” (Ocean 20).

Messenger ::: In the theosophical sense, an individual who comes with a mandate from the Lodge of the Masters ofWisdom and Compassion to do a certain work in the world.Only real genius -- indeed something more than merely human genius -- only extraordinary spiritual andintellectual capacity, native to the constitution of some lofty human being, could explain the reason forthe choice of such messengers. But, indeed, this is not saying enough; because in addition to genius andto merely native spiritual and intellectual capacity such a messenger must possess through initiatorytraining the capacity of throwing at will the intermediate or psychological nature into a state of perfectquiescence or receptivity for the stream of divine-spiritual inspiration flowing forth from the messenger'sown inner divinity or monadic essence. It is obvious, therefore, that such a combination of rare andunusual qualities is not often found in human beings; and, when found, such a one is fit for the work tobe done by such a messenger of the Association of great ones.The Masters of Wisdom and Compassion and Peace send their envoys continuously into the world ofmen, one after the other, and in consequence these envoys are working in the world among men all thetime. Happy are they whose hearts recognize the footfalls of those crossing the mountaintops of theMystic East. The messengers do not always do public work before the world, but frequently work in thesilences and unknown of men, or relatively unknown. At certain times, however, they are commissionedand empowered and directed to do their work publicly and to make public announcement of theirmission. Such, for instance, was the case of H. P. Blavatsky.

Mind-born Born of imagination and will — through kriyasakti, the power of thought and mind — not begotten or produced by any physical mode of procreation. It sometimes refers to sons of will and yoga, sons of wisdom, spiritual dhyanis, sons of the prajapatis, mind-born sons of Brahma, etc. They were the ancestors of the self-conscious human races first appearing numerously during the fourth round, and otherwise known as solar lhas, solar spirits, angishvattas, manasaputras, dhyani-chohans. They had been self-conscious men in a former embodiment of the earth-chain, and it was their lot to awaken self-conscious mind in the mankind of this round. They entered the early third root-race and awakened the intellectual fire in them. The manasas rejected some earlier subraces as unfit vehicles for themselves, hence as refusing to “create,” i.e., emanate mind from themselves to inform these unready or unevolved human vehicles. The mind-born sons of the early third root-race were the first themselves to arouse the fire of mind in the unself-conscious human vehicles, and were the highest and therefore the least affected by such lower contact. Retaining their self-consciousness in full and therefore not falling into oblivion, these were the first founders as fully self-conscious humans of the earliest groups of god-inspired men, the forerunners of what later became the ancient Mysteries. A branch of these entities has continued from immemorial time as the Great Lodge of the Masters of Wisdom and Compassion.

mint-master ::: n. --> The master or superintendent of a mint. Also used figuratively.

Miram Ch'ungji. (宓庵冲止) (1226-1292). Korean monk from the late Koryo dynasty and sixth-generation successor to the SUSoNSA religious society (K. kyolsa; C. JIESHE) established by POJO CHINUL; also known as Pophwan. In 1244, Miram passed the highest-level civil examination at the age of nineteen. He was subsequently appointed to the Hallim academy, the king's secretariat, and was later sent to Japan as an emissary. When he heard that state preceptor (K. kuksa; C. GUOSHI) CH'UNGGYoNG CH'oNYoNG was residing at the nearby monastery of Sonwonsa in Kaegyong, he decided to become the master's disciple. In 1286, after Ch'unggyong passed away, Ch'ungji succeeded him as head of the Susonsa society. He later went to Yanjing (present-day Beijing) at the request of the Yuan emperor Shizong (r. 1260-1294). He passed away in 1292 at the age of sixty-seven, and was given the posthumous title and name State Preceptor Won'gam. He was a talented poet and his poetry can be found in the Tongmunson. His extant writings also include the Chogye Won'gam kuksa orok, Haedong Chogye cheyukse Won'gam kuksa kasong, and Haedong Chogye Miram hwasang chapcho. A compendium of his writings, the Won'gam kuksa chip, is no longer extant.

mistress ::: n. --> A woman having power, authority, or ownership; a woman who exercises authority, is chief, etc.; the female head of a family, a school, etc.
A woman well skilled in anything, or having the mastery over it.
A woman regarded with love and devotion; she who has command over one&


monial magic, invoked by the Master of the Art.

monsan. (門参). In Japanese, lit. "lineage instructions," probably an abbreviation of monto hissan (the secret instructions of this lineage); secret koan (GONG'AN) manuals used in medieval Japanese SoToSHu monasteries of the ZEN tradition, which provide detailed descriptions of the koan curriculum taught in the various Soto lineages. As a record of the secret instructions transmitted in a particular lineage, the possession of these manuals often served as proof of the inheritance of that particular dharma lineage. The manuals contain names of koans and a series of standardized questions and answers (WENDA) for each koan. The monsan provide the required responses to the master's questions, which are in the form of Chinese verses and phrases known as AGYO and JAKUGO. The earliest extant monsan texts date from the sixteenth century, but they seem to represent long-established traditions within Zen lineages.

mozhao Chan. (J. mokushozen; K. mukcho Son 默照禪) In Chinese, "silent illumination meditation"; a form of Chan meditation attributed to the CAODONG ZONG (J. SoToSHu), and specifically the masters HONGZHI ZHENGJUE (1091-1157) and his teacher Danxia Zichun (1064-1117). This practice builds upon the normative East Asian notion of the inherency of buddhahood (see TATHĀGATAGARBHA) to suggest that, since enlightenment is the natural state of the mind, there is nothing that needs to be done in order to attain enlightenment other than letting go of all striving for that state. Authentic Chan practice therefore entails only maintaining this original purity of the mind by simply sitting silently in meditation. Hongzhi's clarion call to this new Caodong-style of practice is found in his Mozhao ming ("Inscription on Silent Illumination"), which may have been written in response to increasingly vehement criticisms of the practice by the rival LINJI ZONG, although its dating remains uncertain. In Hongzhi's description of the practice of silent illumination, silence (mo) seems to correlate roughly with calmness (Ch. zhi, S. sAMATHA) and illumination (zhao) with insight (C. guan, S. VIPAsYANĀ); and when both silence and illumination are operating fully, the perfect interfusion of all things is made manifest. Silent-illumination meditation thus seems to have largely involved prolonged sessions of quiet sitting (see ZUOCHAN) and the cessation of distracted thought, a state likened to dead wood and cold ashes or a censer in an old shrine. The Linji Chan adept DAHUI ZONGGAO deploys the term to denigrate the teachings of his Caodong contemporaries and to champion his preferred approach of practice, investigating meditative topics (see KANHUA CHAN) through Chan cases (C. GONG'AN), which demands a breakthrough to enlightenment, not simply what he claims is the passive sitting of the Caodong zong. After Dahui's obstreperous critique of mozhao, the term seems to have acquired such a pejorative connotation that it stopped being used even within the Caodong tradition. See also SHIKAN TAZA.

Niepan zong. (J. Nehanshu; K. Yolban chong 涅槃宗). In Chinese, "Nirvāna tradition," an eclectic Chinese lineage of scholiasts who dedicated themselves to exegesis and dissemination of the MAHĀYĀNA recension of the MAHĀPARNIRVĀnASuTRA ("Nirvāna Sutra"). The Niepan zong did not exist in any formal sense; the term is instead used to designate a group of exegetes with analogous intellectual interests. Foremost among these exegetes is DAOSHENG (355-434), a member of KUMĀRAJĪVA's (343-413) translation team in Chang'an, whose views are emblematic of teachers in this lineage. Daosheng was strongly critical of statements appearing in the first Chinese translation of the Mahāparnirvānasutra, made in 418 by FAXIAN and BUDDHABHADRA, which asserted that all sentient beings except the incorrigibles (ICCHANTIKA) are endowed with the buddha-nature (FOXING). Daosheng opposed this view, which at the time had the authority of received scripture; instead, he made the radical claim that even icchantikas must also retain the capacity eventually to attain enlightenment, thus calling into question the accuracy of these two eminent monks' scriptural edition. DHARMAKsEMA's new translation of the text four years later did not include the controversial statement and thus vindicated Daosheng's position. Daosheng also explored the soteriological implications of the buddha-nature doctrine in the Mahāparnirvānasutra. If the buddha-nature were inherent in all sentient beings, as the scripture claimed, then enlightenment was not something that would unfold through the mastery of a gradual series of steps, but would instead be experienced in a sudden moment of insight-a "re-cognition" of the enlightenment that has always been present. Hence, Daosheng claimed, buddhahood is in fact attained instantaneously (see DUNWU), not progessively. This position initiated an extended examination within East Asian Buddhism of sudden versus gradual theories of enlightenment that played out in many of the mature traditions, including the TIANTAI ZONG, HUAYAN ZONG, and CHAN ZONG. The teachings of the Niepan zong were also influential in promoting Chinese Buddhism's turn away from "apophatic" forms of discourse emblematic of MADHYAMAKA styles of argumentation, to the more "kataphatic" or positive forms of discourse that are typical of the later indigenous schools, including Tiantai, Huayan, and Chan. Following Daosheng, his disciple Daolang (d.u.) in his Niepan jing yishu ("Commentary to the 'Nirvāna Sutra'") postulated congruencies between the buddha-nature and emptiness (suNYATĀ), which suggested how the seemingly "apophatic" notion of emptiness found in Indian materials could actually serve as a dynamic force revealing the truth that underlies all conventional existence in the world. Still other Niepan zong exegetes devoted themselves to the text of the Mahāparnirvānasutra itself, producing a new edition of the scripture known as the Southern Edition (Nanben), which collated the two earlier renderings and restructured the chapter headings. By the beginning of the Tang dynasty, the tradition of Mahāparnirvānasutra exegesis had become moribund, and its intellectual concerns were subsumed into the Tiantai zong, which derived much of its teachings from the "Nirvāna Sutra" and the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra").

Nitto guho junrei gyoki. (入唐求法巡行). In Japanese, "Record of a Pilgrimage to China in Search of the Dharma"; a renowned travel diary, in four rolls, by the Japanese TENDAISHu monk ENNIN (794-864) of his nine years sojourning in Tang China. In 838, Ennin sailed to China with his companions Engyo (799-852) and Jokyo (d. 866), arriving in Yangzhou (present-day Jiangsu province) at the mouth of the Yangzi River. The next year, he found himself at the monastery of Kaiyuansi, where he received the teachings and rituals of the various KONGoKAI (vajradhātu) deities from the monk Quanya (d.u.). When adverse winds kept him from returning to Japan, he remained behind at the monastery of Fahuayuan on Mt. Chi in Dengzhou (present-day Shandong province). From there, Ennin made a pilgrimage to WUTAISHAN, where he studied TIANTAI ZONG doctrine and practice. In 840, Ennin arrived in the capital Chang'an, where he studied under the master (ĀCĀRYA) Yuanzheng (d.u.) of the monastery of Daxingshansi. The next year, Ennin also studied the teachings of the TAIZoKAI (garbhadhātu) and the SUSIDDHIKARASuTRA under the ācārya Yizhen (d.u.) of the monastery of Qinglongsi. In 842, Ennin furthered his studies of the taizokai under the ācārya Faquan (d.u.) at the monastery Xuanfasi, SIDDHAM under Yuanjian (d.u.) of Da'anguosi, and siddham pronunciation under the Indian ācārya Baoyue (d.u.). In 845, Ennin fled the Huichang persecution of Buddhism (HUICHANG FANAN) that was then raging in Chang'an, and arrived back in Japan in 847. Ennin's record includes not only detailed information on the routes he took between Japan and China, but also the procedures and expenses required in order to obtain travel permits. In addition, his diary contains detailed descriptions of the daily rituals followed at a Korean monastery in Shandong province where he (and other foreign travelers) stayed for some time. The Nitto guho junrei gyoki is therefore an important source for studying the daily lives of travelers, merchants, officials, and monks in medieval China.

Occultism is in its essence man’s effort to arrive at a knowledge of secret truths and potentialities of Nature which will lift him out of slavery to his physical limits of being, an attempt in particular to possess and organise the mysterious, occult, outwardly still undeveloped direct power of Mind upon Life and of both Mind and Life over Matter. There is at the same time an endeavour to establish communication with worlds and entities belonging to the supraphysical heights, depths and intermediate levels of cosmic Being and to utilise this communion for the mastery of a higher Truth and for a help to man in his will to make himself sovereign over Nature’s powers and forces.
   Ref: CWSA Vol. 21-22, Page: 906-07


“One must have faith in the Master of our life and works, even if for a long time He conceals Himself, and then in His own right time He will reveal His Presence.” Letters on Yoga

"Our sins are the misdirected steps of a seeking Power that aims, not at sin, but at perfection, at something that we might call a divine virtue. Often they are the veils of a quality that has to be transformed and delivered out of this ugly disguise: otherwise, in the perfect providence of things, they would not have been suffered to exist or to continue. The Master of our works is neither a blunderer nor an indifferent witness nor a dallier with the luxury of unneeded evils. He is wiser than our reason and wiser than our virtue.” The Synthesis of Yoga

“Our sins are the misdirected steps of a seeking Power that aims, not at sin, but at perfection, at something that we might call a divine virtue. Often they are the veils of a quality that has to be transformed and delivered out of this ugly disguise: otherwise, in the perfect providence of things, they would not have been suffered to exist or to continue. The Master of our works is neither a blunderer nor an indifferent witness nor a dallier with the luxury of unneeded evils. He is wiser than our reason and wiser than our virtue.” The Synthesis of Yoga

Padma dkar po. (Pema Karpo) (1527-1592). A Tibetan Buddhist master and lineage holder of the 'BRUG PA BKA' BRGYUD tradition, renowned for his extensive and wide-ranging scholarship. Born in the Kong po region of southern Tibet, as a child he was already recognized as the fourth member in the line of 'BRUG CHEN INCARNATIONS. He became a fully ordained monk and studied widely in the Tibetan traditions of logic and TANTRA. Although famed for his experience in yogic practice and meditation, he also served as a skillful politician and religious administrator. He is perhaps most widely celebrated for his scholarly writings, which include extensive commentaries on traditional doctrinal topics as well as comprehensive historical works on the spread of Buddhism in Tibet, particularly his own 'Brug pa bka' brgyud sect. His followers referred to him by the title kun mkhyen, "the omniscient," a testament to his great learning. Padma dkar po was active at the monasteries of previous 'Brug chen incarnations, including the famed twelfth-century institution at RWA LUNG in Gtsang, but he also founded his own monastery Gsang sngags chos gling in 1574 at Rta dbang near the border with Bhutan. Following Padma dkar po's death, two candidates were pitted against one another as the master's authentic rebirth and the legitimate successor to the 'Brug chen throne. The outcome of the rivalry was eventually decided by the ruler of central Tibet, the Gtsang pa sde srid; the losing candidate, who had already been installed as the throne holder of Rwa lung Monastery, fled to Bhutan in 1616, where he established himself as the important Bhutanese religious figure ZHABS DRUNG NGAG DBANG RNAM RGYAL.

Padmasambhava. (T. Padma 'byung gnas) (fl. eighth century). Indian Buddhist master and tantric adept widely revered in Tibet under the appellation Guru rin po che, "Precious Guru"; considered to be the "second buddha" by members of the RNYING MA sect of Tibetan Buddhism, who view him as a founder of their tradition. In Tibetan, he is also known as Padma 'byung gnas (Pemajungne), "the Lotus Born," which translates his Sanskrit name. It is difficult to assess the many legends surrounding his life and deeds, although the scholarly consensus is that he was a historical figure and did visit Tibet. The earliest reference to him is in the SBA BZHED (a work that purports to be from the eighth century, but is likely later), where he is mentioned as a water diviner and magician, suggesting that he may have been an expert in irrigation, which would have required the ability to subdue local spirits. Two texts in the Tibetan canon are attributed to him. The first is the Man ngag lta ba'i phreng ba, which is a commentary on the thirteenth chapter of the GUHYAGARBHATANTRA. The second is a commentary on the Upāyapāsapadmamālā, a MAHĀYOGA TANTRA. Regardless of his historical status and the duration of his stay in Tibet, the figure of Padmasambhava has played a key role in the narrative of Buddhism's arrival in Tibet, its establishment in Tibet, and its subsequent transmission to later generations. He is also venerated throughout the Himalayan regions of India, Bhutan, and Nepal and by the Newar Buddhists of the Kathmandu Valley. According to many of his traditional biographies, Padmasambhava was miraculously born in the center of a lotus blossom (PADMA) on Lake Danakosa in the land of OddIYĀNA, a region some scholars associate with the Swat Valley of modern Pakistan. Discovered and raised by King Indrabodhi, he abandoned his royal life to pursue various forms of Buddhist study and practice, culminating in his training as a tantric adept. He journeyed throughout the Himalayan regions of India and Nepal, meeting his first consort MANDĀRAVĀ at Mtsho padma in Himachal Pradesh, and later remaining in prolonged retreat in various locations around the Kathmandu Valley including MĀRATIKA, YANG LE SHOD and the ASURA CAVE. His reputation as an exorcist led to his invitation, at the behest of the Indian scholar sĀNTARAKsITA, to travel to Tibet in order to assist with the construction of BSAM YAS monastery. According to traditional accounts, Padmasambhava subdued and converted the indigenous deities inimical to the spread of Buddhism and, together with sāntaraksita and the Tibetan king KHRI SRONG LDE BTSAN, established the first Buddhist lineage and monastic center of Tibet. He remained in Tibet as a court priest, and, together with his Tibetan consort YE SHES MTSHO RGYAL, recorded and then concealed numerous teachings as hidden treasure texts (GTER MA), to be revealed by a later succession of masters spiritually linked to Padmasambhava. The Rnying ma sect preserves the corpus of instructions stemming from the master in two classes of materials: those revealed after his passing as treasure texts and those belonging to an unbroken oral tradition (BKA' MA). It is believed that Padmasambhava departed Tibet for his paradise known as the Glorious Copper-Colored Mountain (ZANGS MDOG DPAL RI), where he continues to reside. From the time of the later dissemination of the doctrine (PHYI DAR) in the eleventh century onwards, numerous biographies of the Indian master have been revealed as treasure texts, including the PADMA BKA' THANG YIG, BKA' THANG GSER 'PHRENG, and the BKA' THANG ZANGS GLING MA. Padmasambhava is the focus of many kinds of ritual activities, including the widely recited "Seven Line Prayer to Padmasambhava" (Tshig 'dun gsol 'debs). The tenth day of each lunar month is dedicated to Padmasambhava, a time when many monasteries, especially those in Bhutan, perform religious dances reverencing the Indian master in his eight manifestations. In iconography, Padmasambhava is depicted in eight forms, known as the guru mtshan brgyad, who represent his eight great deeds. They are Padma rgyal po, Nyi ma 'od zer, Blo ldan mchog sred, Padmasambhava, Shākya seng ge, Padmakara (also known as Sororuhavajra, T. Mtsho skyes rdo rje), Seng ge sgra sgrogs, and RDO RJE GRO LOD.

padrone ::: n. --> A patron; a protector.
The master of a small coaster in the Mediterranean.
A man who imports, and controls the earnings of, Italian laborers, street musicians, etc.


Paegun Kyonghan. (白雲景閑) (1299-1374). Korean SoN master in the Imje (C. LINJI ZONG) lineage, who is known as one of the three great Son masters of the late-Koryo dynasty, along with T'AEGO POU (1301-1376) and NAONG HYEGŬN (1320-1376). After entering the monastery at a young age, Kyonghan eventually traveled to Yuan-dynasty China in 1351, where he studied under the Chan master Shiwu Qinggong (1272-1352), a Linji-Chan teacher from whom he received dharma transmission, and under the Indian monk ZHIKONG CHANXIAN, who later came to live and teach in Korea. After awakening in 1353, Kyonghan returned to Korea, residing at An'guksa and Sin'gwangsa, both in Hwanghae province, and later at Ch'wiamsa in Yoju, where he passed away in 1374. Kyonghan's record of dharma talks, Paegun hwasang orok ("Discourse Records of the Master Paegun"), in two rolls, was compiled posthumously by his disciple Sokch'an. Kyonghan is also the author of the PULCHO CHIKCHI SIMCH'E YOJoL, an anthology of the biographies and teachings of the Buddhist patriarchs and Son masters.

Paegyangsa. (白羊寺). In Korean, "White Ram Monastery"; the eighteenth district monastery (PONSA) of the contemporary CHOGYE CHONG of Korean Buddhism, located on Paegam (White Cliff) Mountain in South Cholla province. The monastery was founded in 632 by the Paekche monk Yohwan (d.u.) and was originally called Paegamsa; it was renamed Chongt'osa after a reconstruction project during the Koryo dynasty in 1034. Its current name of Paegyangsa comes from a Koryo-era legend. Sometime during the reign of King Sonjo of the Choson dynasty (r. 1567-1607), a teacher now known as Hwanyang (d.u., lit. "Goat Caller") was said to have been leading a recitation assembly on the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"), when a white ram came down out of the mountains to listen to the monks recite the SuTRA. Once the event was over, the ram appeared to Hwanyang in a dream and explained that he had been reborn as a ram for transgressions he had committed in heaven; after hearing the master's sermon, however, he was redeemed and was able to take rebirth once again as a divinity (DEVA). The next day the body of the ram was found on the monastery grounds, and Paegyangsa received the name by which it has been known ever since. Paegyangsa is guarded by the Gate of the Four Heavenly Kings (Sach'onwang mun). The main shrine hall (TAEUNG CHoN) is unusually located to the right of the gate, rather than centered in the compound, and an eight-story stone STuPA is located behind the main hall, rather than in front of it. The oldest extant building on the campus is the Kŭngnak pojon, or SUKHĀVATĪ hall, the construction of which was sponsored by the queen-consort of the Choson king Chungjong (r. 1506-1544). The main shrine hall, reconstructed in 1917 by the prominent Buddhist reformer MANAM CHONGHoN (1876-1957), is dedicated to sĀKYAMUNI Buddha, and enshrines an image of sākyamuni flanked by the bodhisattvas MANJUsRĪ and SAMANTABHADRA. Much of the monastery burned in 1950 during the Korean War, and reconstruction extended into the 1990s. In 1996, Paegyangsa was elevated to the status of an ecumenical monastery (CH'ONGNIM), and is one of the five such centers in the contemporary Chogye order, which are expected to provide training in the full range of practices that exemplify the major strands of the Korean Buddhist tradition; the monastery is thus also known as the Kobul Ch'ongnim.

patipatti. (S. pratipatti; T. sgrub pa; C. xiuxing; J. shugyo; K. suhaeng 修行). In Pāli, "practice"; one of the two principal monastic vocations noted in the Pāli commentarial literature, along with PARIYATTI (scriptural mastery). Patipatti is the application in practice of the teachings outlined in the scriptures, as distinguished from a purely theoretical understanding of the teachings. Monks in the contemporary Southeast Asian traditions who are primarily engaged in meditative practice, rather than study of the Pāli scriptures, are referred to as patipatti monks; thus the term means a "meditation monk." The patipatti monk serves the laity by providing them with a PUnYAKsETRA, or "field of merit": i.e., by supporting monks who are striving to fully realize the Buddha's teaching, the laity can plant the seeds of merit (PUnYA), which will improve both this and future lives. ¶ Patipatti is also the second of three progressive kinds of religious mastery. In this context, patipatti is understood as "practice" of the prescriptions encountered in the first type, pariyatti, the mastery of Buddhist doctrine and textual literature. Patipatti results in pativedha (S. PRATIVEDHA), direct "penetration" to truth. See also PRATIPATTI; VIPASSANĀDHURA.

Pentagram ::: A five-pointed star figure found in the symbolism of several spiritual traditions, but especially in Neopaganism and Wicca. The regular pentagram can be thought of as representing the descent of Spirit into matter and the mastery of Azoth over the four classical elements. The inverted pentagram can be considered the mastery of matter and the pleasures of the physical self over Spirit.

physical and its energies, — all that Nature has not put into visi- ble operation on the surface ; It pursues also the application of these hidden truths and powers of Nature so as to extend the mastery of the human spirit beyond the ordinary operations of mind, the ordinary operations of life, the ordinary operations of our physical existence. In the spiritual domain, which is occult to the surface mind in so far as it passes beyond normal and enters into supernormal experience, there is possible not only the discovery of the self and spirit, but the discovery of the uplift- ing, informing and guiding light of spiritual consciousness and the power of the spirit, the spiritual way of knowledge, the spiri- tual way of action. To know these things and to bring their truths and forces into the life of humanity is a necessary part of its evolution. Science itself is in Its own way an occultism ; for it brings to light the formulas which Nature has hidden and it uses its knowledge to set free operations of her energies which she has not included in her ordinary operations and to organise and place at the service of man her occult powers and processes, a vast system of physical magic, — for there is and can be no other magic than the utilisation of secret truths of being, secret powers and processes of Nature. It may even be found that a supra- physical knowledge Is necessary for the completion of physical knowledge, because the processes of physical Nature have behind them a supraphysical factor, a power and action mental, vital or spiritual which is not tangible to any outer means of knowledge.

prajna ::: the Self situated in deep sleep [susupti], the lord and creator of things; the Master of Wisdom and Knowledge (prajna).

prayer by the Master of the Art in Solomonic

prayer by the Master of the Art. [Rf. Waite, The

prayoga. (T. sbyor ba; C. jiaxing; J. kegyo; K. kahaeng 加行). In Sanskrit, "application," "preparation," "joining together," "exertion." The term is widely used in soteriological, tantric, and astrological literature. It also functions as a technical term in logic, where it is often translated as "syllogism" and refers to a statement that contains a subject, a predicate, and a reason. A correct syllogism is composed of three parts, the subject (dharmin), the property being proved (SĀDHYADHARMA), and the reason (HETU or LInGA). For example, in the syllogism "Sound is impermanent because of being produced," the subject is sound, the property being proved is impermanence, and the reason is being produced. In order for the syllogism to be correct, three relations must exist among the three components of the syllogism: (1) the reason must be a property (DHARMA) of the subject, also called the "position" (PAKsA), (2) there must be a relationship of pervasion (VYĀPTI) between the reason and the property being proved (SĀDHYADHARMA), such that whatever is the reason is necessarily the property being proved, and (3) there must be a relationship of "exclusion" or reverse pervasion (vyatirekavyāpti) between the property being proved and the reason, such that whatever is not the property being proved is necessarily not the reason. ¶ In the PRAJNĀPĀRAMITĀ exegetical tradition based on the ABHISAMAYĀLAMKĀRA, prayoga is the word used for the fourth to seventh of the eight ABHISAMAYAs ("clear realizations"). According to Ārya VIMUKTISENA's commentary (Vṛtti), the first three chapters set forth the three knowledges (JNĀNA) as topics to be studied and reflected upon (see sRUTAMAYĪPRAJNĀ, CINTĀMAYĪPRAJNĀ); the next four chapters set forth the practice of those knowledges, viz. the practice of the knowledge of a buddha. This practice is called prayoga. It is primarily at the level of meditation (BHĀVANĀMAYĪPRAJNĀ), and it leads to the SARVĀKĀRAJNATĀ, a buddha's omniscient knowledge of all aspects. The first prayoga is habituation to the perfect realization of all aspects (sarvākārābhisambodha); the second is learning to remain at the summit of the realization (murdhābhisamaya; cf. MuRDHAN); the third is a further habituation to each aspect, one by one (anupurvābhisamaya); and the fourth is the realization of all aspects in one single instant (ekaksanābhisamaya). This is the moment prior to omniscience. This prayoga is first detailed in twenty subtopics beginning with the cryptic statement that the practice is no practice at all; the 173 aspects (ĀKĀRA) that together cover the entire range of a bodhisattva's practice are set forth at all the stages of development, through the paths of vision (DARsANAMĀRGA) and cultivation (BHĀVANĀMĀRGA) up through the bodhisattva stages (BHuMI) to the purification of the buddha-field (BUDDHAKsETRA) and final instants of the path. Through the first of the four prayogas, the bodhisattva gains mastery over all the aspects; through the second, he abides in the mastery of them; with the third, he goes through each and makes the practice special; and with the fourth, he enters into the state of a buddha. See also PRAYOGAMĀRGA.

preceptor ::: n. --> One who gives commands, or makes rules; specifically, the master or principal of a school; a teacher; an instructor.
The head of a preceptory among the Knights Templars.


Precipitation A process essentially founded in the formation of a visual image of some object in the mind, and the transferring of that image in visible form to some receptacle, such as paper. Usually used in theosophical history in reference to the precipitation of writing in messages from the Masters. The messages were transmitted by will power as mental pictures to a chela at a distance; and the chela receiving these telepathic impacts or mental images, understood them in whole or in part, according to his skill, and then and there, either himself wrote down the message thus received for transmission to the addressee, or if a chela of advanced degree, materialized them into visible writing. Usually the messages thus mentally received were written down by the chela, and often in a handwriting closely similar to that of the Master, and then the message was transferred through the mail or otherwise to the addressee.

predominate ::: v. i. --> To be superior in number, strength, influence, or authority; to have controlling power or influence; to prevail; to rule; to have the mastery; as, love predominated in her heart. ::: v. t. --> To rule over; to overpower.

presence ::: 1. The state or fact of being present; current existence or occurrence. 2. A divine, spiritual, or supernatural spirit or influence felt or conceived as present. 3. The immediate proximity of someone or something.

Sri Aurobindo: "It is intended by the word Presence to indicate the sense and perception of the Divine as a Being, felt as present in one"s existence and consciousness or in relation with it, without the necessity of any further qualification or description. Thus, of the ‘ineffable Presence" it can only be said that it is there and nothing more can or need be said about it, although at the same time one knows that all is there, personality and impersonality, Power and Light and Ananda and everything else, and that all these flow from that indescribable Presence. The word may be used sometimes in a less absolute sense, but that is always the fundamental significance, — the essential perception of the essential Presence supporting everything else.” *Letters on Yoga

"Beyond mind on spiritual and supramental levels dwells the Presence, the Truth, the Power, the Bliss that can alone deliver us from these illusions, display the Light of which our ideals are tarnished disguises and impose the harmony that shall at once transfigure and reconcile all the parts of our nature.” Essays Divine and Human

"But if we learn to live within, we infallibly awaken to this presence within us which is our more real self, a presence profound, calm, joyous and puissant of which the world is not the master — a presence which, if it is not the Lord Himself, is the radiation of the Lord within.” *The Life Divine

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

"If we need any personal and inner witness to this indivisible All-Consciousness behind the ignorance, — all Nature is its external proof, — we can get it with any completeness only in our deeper inner being or larger and higher spiritual state when we draw back behind the veil of our own surface ignorance and come into contact with the divine Idea and Will behind it. Then we see clearly enough that what we have done by ourselves in our ignorance was yet overseen and guided in its result by the invisible Omniscience; we discover a greater working behind our ignorant working and begin to glimpse its purpose in us: then only can we see and know what now we worship in faith, recognise wholly the pure and universal Presence, meet the Lord of all being and all Nature.” *The Life Divine

"The presence of the Spirit is there in every living being, on every level, in all things, and because it is there, the experience of Sachchidananda, of the pure spiritual existence and consciousness, of the delight of a divine presence, closeness, contact can be acquired through the mind or the heart or the life-sense or even through the physical consciousness; if the inner doors are flung sufficiently open, the light from the sanctuary can suffuse the nearest and the farthest chambers of the outer being.” *The Life Divine

"There is a secret divine Will, eternal and infinite, omniscient and omnipotent, that expresses itself in the universality and in each particular of all these apparently temporal and finite inconscient or half-conscient things. This is the Power or Presence meant by the Gita when it speaks of the Lord within the heart of all existences who turns all creatures as if mounted on a machine by the illusion of Nature.” *The Synthesis of Yoga

"For what Yoga searches after is not truth of thought alone or truth of mind alone, but the dynamic truth of a living and revealing spiritual experience. There must awake in us a constant indwelling and enveloping nearness, a vivid perception, a close feeling and communion, a concrete sense and contact of a true and infinite Presence always and everywhere. That Presence must remain with us as the living, pervading Reality in which we and all things exist and move and act, and we must feel it always and everywhere, concrete, visible, inhabiting all things; it must be patent to us as their true Self, tangible as their imperishable Essence, met by us closely as their inmost Spirit. To see, to feel, to sense, to contact in every way and not merely to conceive this Self and Spirit here in all existences and to feel with the same vividness all existences in this Self and Spirit, is the fundamental experience which must englobe all other knowledge.” *The Synthesis of Yoga

"One must have faith in the Master of our life and works, even if for a long time He conceals Himself, and then in His own right time He will reveal His Presence.” *Letters on Yoga

"They [the psychic being and the Divine Presence in the heart] are quite different things. The psychic being is one"s own individual soul-being. It is not the Divine, though it has come from the Divine and develops towards the Divine.” *Letters on Yoga

"For it is quietness and inwardness that enable one to feel the Presence.” *Letters on Yoga

"Beyond mind on spiritual and supramental levels dwells the Presence, the Truth, the Power, the Bliss that can alone deliver us from these illusions, display the Light of which our ideals are tarnished disguises and impose the harmony that shall at once transfigure and reconcile all the parts of our nature.” *Essays Divine and Human

The Mother: "For, in human beings, here is a presence, the most marvellous Presence on earth, and except in a few very rare cases which I need not mention here, this presence lies asleep in the heart — not in the physical heart but the psychic centre — of all beings. And when this Splendour is manifested with enough purity, it will awaken in all beings the echo of his Presence.” Words of the Mother, MCW, Vol. 15.


prevail ::: v. i. --> To overcome; to gain the victory or superiority; to gain the advantage; to have the upper hand, or the mastery; to succeed; -- sometimes with over or against.
To be in force; to have effect, power, or influence; to be predominant; to have currency or prevalence; to obtain; as, the practice prevails this day.
To persuade or induce; -- with on, upon, or with; as, I prevailedon him to wait.


Principles of practice of yaga ::: AU Yoga proceeds in its method by three principles of practice; first, purification, that is to say, the removal of all abeirations, disorders, obstructions brought about by the mixed and irregular action of the energy of being in our physical, moral and mental system ; secondly, concentfStiof?, tlyit is to say, the bringing to its full intensity and the mastered and self-directed empleyment of that energy of

protonotary ::: n. --> A chief notary or clerk.
Formerly, a chief clerk in the Court of King&


puissance ::: “Aware of the Divine as the Master of our being and action, we can learn to become channels of his Shakti, the Divine Puissance, and act according to her dictates or her rule of light and power within us.” The Life Divine

Purani: “He [Sri Aurobindo] does the same [improving spontaneously upon the original in the alchemy of his poetical process] with several Vedic symbols which he employs. It [gold-horned herds] indicates the descent of the ‘gold-horned’ Cows—symbolising the richly-laden Rays of Knowledge—into the Inconscient of the earth, its ‘cave-heart’. Generally in the Veda the action is that of breaking open the Cave of the inconscient and releasing the pen of Cows, the imprisoned Rays of Life for the conscious possessions by the seeker. Here is how a Vedic hymn speaks about it: ‘They drove upwards, the luminous ones,—the good milch-cows, in their stone-pen within the hiding cave.’ Rig Veda IV, 1-13. One sees in Savitri the process reversed and the Master’s vision lays open the original act of involution of the Light into the darkness of the Inconscient.” Sri Aurobindo’s”Savitri”: An Approach and a Study.

Purani: “ The growth of the divine potentialities in man is spoken of in Veda as the growth of a Child. The Master takes the symbol straight and employs it thus: ‘where the God-child lies on the lap of Night and Dawn.’ The idea is that through the state of ignorance and through the state of awakening that is Dawn,—through the alterations of two—, the God-child in man attains its growth. Ignorance is not thus something anti-divine. It contributes to the growth of the Divine in man. This certainly reminds one of the hymn in the Veda which runs as follows: ‘Two are joined together, powers of truth, powers of May, they have built the child and given him birth and they nourish his growth’. (Rig Veda X, 5. 3). Sri Aurobindo’s Savitri: An Approach and a Study

purus.a-prakr.ti (purusha-prakriti; purusha prakriti) ::: "the great dupurusa-prakrti ality, Soul-Nature" which "in aspect separate, is inseparable", the dualism of purus.a, "a witness recipient observing experiencing Consciousness which does not appear to act but for which all these activities inside and outside us seem to be undertaken and continue" and prakr.ti,"an executive Force or an energy of Process which is seen to constitute, drive and guide all conceivable activities and to create a myriad forms visible to us and invisible and use them as stable supports for its incessant flux of action and creation". On the lower planes of existence, purus.a-prakr.ti differs from isvara-sakti in that "Purusha and Prakriti are separate powers, but Ishwara and Shakti contain each other", but at "a certain spiritual and supramental level", this dual power becomes "perfectly Two-in-one, the Master Soul with the Conscious Force within it, and its potentiality disowns all barriers and breaks through every limit"; in the perception of the world, the darsana of purus.a-prakr.ti in all things and beings rises to the vision of Kr.s.n.akali.

Pusoksa. (浮石寺). In Korean, "Floating Rock Monastery," located on Mt. Ponghwang, in North Kyongsang province; one of the major Silla HWAoM (C. HUAYAN ZONG) monasteries established by ŬISANG (625-702), the founder of the Hwaom school in Korea. According to the monastery's foundation story in the SAMGUK YUSA ("Memorabilia of the Three Kingdoms"), while Ŭisang was studying in China, he stayed over at the home of a layman, whose daughter Sonmyo (C. Shenmiao) became enamored of the master. When the time came for Ŭisang to return to Silla, he went to see Sonmyo to let her know that he was leaving, but she was not at home, so he just left a note for her. After receiving the message, Sonmyo ran down to the waterfront, only to see that his ship had already disappeared over the horizon. In despair, she jumped into the sea and died, but was reborn as a dragon who protected Ŭisang on the voyage back to Silla. After returning home, Ŭisang tried to build a monastery on Mt. Ponghwang in order to establish the Hwaom teachings in Silla. There were, however, five hundred bandits living on the mountain at the time, who stopped Ŭisang from proceeding. The dragon woman Sonmyo frightened them away by transforming herself into a huge rock floating in the air. The monastery takes its name "Pusok" (Floating Rock) from this rock, which is believed to be the massive boulder that sits next to the main shrine hall. Sonmyo Pavilion is named after this female dharma protector. Many Silla and Koryo monks studied Hwaom doctrine at Pusoksa, including the Silla SoN masters Hyech'ol (785-861) and Muyom (801-888), and the Koryo state preceptors Kyorŭng (964-1053) and Hagil (1052-1144). Despite its close sectarian associations with the Hwaom school, the monastery's shrine halls are more directly linked to the PURE LAND teachings, reflecting Ŭisang's eclectic approach to Buddhist thought and practice. These pure land linkages include (1) the Anyang nu (Pavilion of Peaceful Nurturing) is an alternative name for the pure land of SUKHĀVATĪ; (2) Muryangsu chon (Hall of Immeasurable Life), the main shrine hall of the monastery, is dedicated to AMITĀBHA, rather than to the MAHĀVAIROCANA image that might be expected in a Hwaom monastery; (3) the statue of AMITĀBHA in the main hall faces east so that worshippers will face west, in the direction of the Amitābha's pure land, when worshipping in the hall; (4) after entering the Ilchu mun (One-Pillar Gate), the front entrance gate to the monastery grounds, the monastery is laid out over nine stone terraces, which is often interpreted as corresponding to the pure land theory of nine grades of the pure land (kup'um chongt'o; see C. JIUPIN), a sort of a soteriological outline of rebirth in the pure land, which ranges from the worst of the worst to the best of the best. Pusoksa is currently a branch monastery (MALSA) of the sixteenth district monastery (PONSA) KOUNSA (Secluded Cloud Monastery), which was also founded by Ŭisang.

quartermaster ::: n. --> An officer whose duty is to provide quarters, provisions, storage, clothing, fuel, stationery, and transportation for a regiment or other body of troops, and superintend the supplies.
A petty officer who attends to the helm, binnacle, signals, and the like, under the direction of the master.


Rabbi (Hebrew) Rabbī [from rab great, a chief, leader] My master, my teacher; the master was addressed by his pupils with the word rabbi or rabbenu (our teacher), Moses being customarily called Mosheh rabbenu (our teacher Moses). Equivalent to the Sanskrit guru, but during the closing decades of the Second Temple, the term became commonly associated with the scribes as merely an honorary title. Then during the time of the Mishnah period, all scholars were termed Rabs (or Chaldean plural Rabbin). Later the sect of the Qaraites, who rejected the Talmud, designated all believers in its by this term. Rabbi is likewise now applied to the modern Jewish clergy.

RAJAYOGA. ::: It aims at the liberation and perfection of the mental being, the control of the emotional and sensational life, the mastery of the whole apparatus of thought and conscious- ness. It fixes its eyes on the citta, that stull of mental conscious- ness in which all these activities arise, and it seeks, even as

Rdo rje tshig rkang. (Dorje Tsikang). In Tibetan, "VAJRA Verses," a text whose content is said to have originated with the Indian adept VIRuPA. The work forms a scriptural basis for the SA SKYA tradition of tantric theory and practice known as LAM 'BRAS ("path and result"). The work presents a summary of the entire tantric path to enlightment, from the most basic points of doctrine to the consummate tantric meditative practices. The text is said to have been transmitted in purely oral form for at least eight generations. According to traditional accounts, Virupa received the content of these teachings as a direct visionary transmission from the deity NAIRĀTMYĀ, on the basis of which he formulated the condensed instructions known as the Rdo rje tshig khang. Virupa first taught the verses to his disciple Kānha, who taught them to dāmarupa. They were passed to Avadhuti and then to the master Gayadhara (d. 1103), who traveled to Tibet in 1041 and transmitted the teachings to the great Sa skya founder and translator 'BROG MI SHĀKYA YE SHES. The latter taught the work orally in Tibetan (translated from the Indian dialect) and it was memorized and transmitted in this fashion until the prominent Sa skya master SA CHEN KUN DGA' SNYING PO promulgated them in written form.

Rgyal tshab Dar ma rin chen. (Gyaltsap Darma Rinchen) (1364-1432). One of the two principal disciples (together with MKHAS GRUB DGE LEGS DPAL BZANG) of the Tibetan Buddhist master TSONG KHA PA. Ordained and educated in the SA SKYA sect, Rgyal tshab (a name he would only receive later in life) studied with some of the great teachers of the day, including Red mda' ba gzhon nu blo gros. Rgyal tshab was already an established scholar, known especially for his expertise in PRAMĀnA, when he first met Tsong kha pa at Rab drong around 1400. According to a well-known story, Rgyal tshab sought to debate Tsong kha pa and asked a nun, "Where is Big Nose?" (impertinently referring to Tsong kha pa's prominent proboscis). The nun rinsed out her mouth and lit a stick of incense before saying that the omniscient master Tsong kha pa was teaching in the temple. Rgyal tshab entered the temple and announced his presence, at which point Tsong kha pa interrupted his teaching and invited the great scholar to join him on the teaching throne. Rgyal tshab arrogantly accepted but as he listened to Tsong kha pa's teaching, he became convinced of his great learning and edged away from the master, eventually descending from the throne and prostrating before Tsong kha pa and taking his place in the assembly. From that point, he would become Tsong kha pa's closest disciple, credited with hearing and remembering everything that Tsong kha pa taught. He assisted Tsong kha pa in the founding of DGA' LDAN monastery and upon Tsong kha pa's death in 1419, Rgyal tshab assumed the golden throne of Dga' ldan, becoming the first DGA' LDAN KHRI PA or "Holder of the Throne of Dga' ldan," a position that would evolve into the head of the DGE LUGS sect. He was also called the "regent" (rgyal tshab) of Tsong kha pa, which became the name by which he is best known. He was a prolific author, known especially for his detailed commentaries on the works of DHARMAKĪRTI, as well as such important Indian texts as the ABHISAMAYĀLAMKĀRA, BODHICARYĀVATĀRA, RATNĀVALĪ, CATUḤsATAKA, and RATNAGOTRAVIBHĀGA. Rgyal tshab figures in the most common image in Dge lugs iconography, the rje yab sras gsum, or "the triumvirate, the lord father, and the sons," showing Tsong kha pa flanked by Rgyal tshab and Mkhas grub (with Rgyal tshab often shown with white hair). The collected works of these three scholars form something of a canon for the Dge lugs sect and are often printed together as the rje yab sras gsung 'bum or the "collected works of the lord father and the [two] sons."

sahib-i dil
- Farsi sāhib-i dil: literally 'master of the heart'; a godly person, one having great piety; courageous. The awakened heart, the master-mind.

Sakwala (Sinhalese, Cakkavāḷa in Pali) Gautama Buddha uttered this “word” (bana) in his oral instructions to denote “a solar system, of which there is an infinite number in the universe, and which denotes that space to which the light of every sun extends. Each Sakwala contains earths, hells and heavens (meaning good and bad spheres, our earth being considered as hell, in Occultism); attains its prime, then falls into decay and is finally destroyed at regularly recurring periods, in virtue of one immutable law. Upon the earth, the Master taught that there have been already four great ‘continents’ (the Land of the Gods, Lemuria, Atlantis, and the present ‘continent’ divided into five parts of the Secret Doctrine), and that three more have to appear. The former ‘did not communicate with each other,’ a sentence showing that Buddha was not speaking of the actual continents known in his day (for Patala or America was perfectly familiar to the ancient Hindus), but of the four geological formations of the earth, with their four distinct root-races which had already disappeared” (TG 285). See also SAHA

Samma Sambuddha: A term used by Buddhist mystics for a person’s sudden remembering of all of his past incarnations, through the mastery of Yoga.

sāriputra. (P. Sāriputta; T. Shā ri bu; C. Shelifu; J. Sharihotsu; K. Saribul 舍利弗). In Sanskrit, "Son of sārī"; the first of two chief disciples of the Buddha, along with MAHĀMAUDGALYĀYANA. sāriputra's father was a wealthy brāhmana named Tisya (and sāriputra is sometimes called Upatisya, after his father) and his mother was named sārī or sārikā, because she had eyes like a sārika bird. sārī was the most intelligent woman in MAGADHA; she is also known as sāradvatī, so sāriputra is sometimes referred to as sāradvatīputra. sāriputra was born in Nālaka near RĀJAGṚHA. He had three younger brothers and three sisters, all of whom would eventually join the SAMGHA and become ARHATs. sāriputra and Mahāmaudgalyāyana were friends from childhood. Once, while attending a performance, both became overwhelmed with a sense of the vanity of all impermanent things and resolved to renounce the world together. They first became disciples of the agnostic SANJAYA VAIRĀtĪPUTRA, although they later took their leave of him and wandered through India in search of the truth. Finding no solution, they parted company, promising one another that whichever one should succeed in finding the truth would inform the other. It was then that sāriputra met the Buddha's disciple, AsVAJIT, one of the Buddha's first five disciples (PANCAVARGIKA) and already an arhat. sāriputra was impressed with Asvajit's countenance and demeanor and asked whether he was a master or a disciple. When he replied that he was a disciple, sāriputra asked him what his teacher taught. Asvajit said that he was new to the teachings and could only provide a summary, but then uttered one of the most famous statements in the history of Buddhism, "Of those phenomena produced through causes, the TATHĀGATA has proclaimed their causes (HETU) and also their cessation (NIRODHA). Thus has spoken the great renunciant." (See YE DHARMĀ s.v.). Hearing these words, sāriputra immediately became a stream-enterer (SROTAĀPANNA) and asked where he could find this teacher. In keeping with their earlier compact, he repeated the stanza to his friend Mahāmaudgalyāyana, who also immediately became a streamenterer. The two friends resolved to take ordination as disciples of the Buddha and, together with five hundred disciples of their former teacher SaNjaya, proceeded to the VEnUVANAVIHĀRA, where the Buddha was in residence. The Buddha ordained the entire group with the EHIBHIKsUKĀ ("Come, monks") formula, whereupon all except sāriputra and Mahāmaudgalyāyana became arhats. Mahāmaudgalyāyana was to attain arhatship seven days after his ordination, while sāriputra reached the goal after a fortnight upon hearing the Buddha preach the Vedanāpariggahasutta (the Sanskrit recension is entitled the Dīrghanakhaparivrājakaparipṛcchā). The Buddha declared sāriputra and Mahāmaudgalyāyana his chief disciples the day they were ordained, giving as his reason the fact that both had exerted themselves in religious practice for countless previous lives. sāriputra was declared chief among the Buddha's disciples in wisdom, while Mahāmaudgalyāyana was chief in mastery of supranormal powers (ṚDDHI). sāriputra was recognized as second only to the Buddha in his knowledge of the dharma. The Buddha praised sāriputra as an able teacher, calling him his dharmasenāpati, "dharma general" and often assigned topics for him to preach. Two of his most famous discourses were the DASUTTARASUTTA and the SAnGĪTISUTTA, which the Buddha asked him to preach on his behalf. Sāriputra was meticulous in his observance of the VINAYA, and was quick both to admonish monks in need of guidance and to praise them for their accomplishments. He was sought out by others to explicate points of doctrine and it was he who is said to have revealed the ABHIDHARMA to the human world after the Buddha taught it to his mother, who had been reborn in the TRĀYASTRIMsA heaven; when the Buddha returned to earth each day to collect alms, he would repeat to sāriputra what he had taught to the divinities in heaven. sāriputra died several months before the Buddha. Realizing that he had only seven days to live, he resolved to return to his native village and convert his mother; with this accomplished, he passed away. His body was cremated and his relics were eventually enshrined in a STuPA at NĀLANDĀ. sāriputra appears in many JĀTAKA stories as a companion of the Buddha, sometimes in human form, sometimes in animal form, and sometimes with one of them a human and the other an animal. sāriputra also plays a major role in the MAHĀYĀNA sutras, where he is a common interlocutor of the Buddha and of the chief BODHISATTVAs. Sometimes he is portrayed as a dignified arhat, elsewhere he is made the fool, as in the VIMALAKĪRTINIRDEsA when a goddess turns him into a woman, much to his dismay. In either case, the point is that the wisest of the Buddha's arhat disciples, the master of the abhidharma, does not know the sublime teachings of the Mahāyāna and must have them explained to him. The implication is that the teachings of the Mahāyāna sutras are therefore more profound than anything found in the canons of the MAINSTREAM BUDDHIST SCHOOLS. In the PRAJNĀPĀRAMITĀHṚDAYA ("Heart Sutra"), it is sāriputra who asks AVALOKITEsVARA how to practice the perfection of wisdom, and even then he must be empowered to ask the question by the Buddha. In the SADDHARMAPUndARĪKASuTRA, it is sāriputra's question that prompts the Buddha to set forth the parable of the burning house. The Buddha predicts that in the future, sāriputra will become the buddha Padmaprabha.

Sebek-Ra: The crocodile or dragon-headed deity of the dark dynasties of ancient Egypt. See Chapter 3. Ankh-f-n-Khonsu attempted a revival of his Cult in the XXVIth Dynasty, but it failed to become generally established. Now, in tbe New Aeon, another breakthrough of the Current has occurred through Aiwaz, who incarnated in The Master Therion.

Sgam po pa Bsod nams rin chen. (Gampopa Sonam Rinchen) (1079-1153). A principal disciple of the Tibetan YOGIN MI LA RAS PA and leading figure in the early formation of the BKA' BRGYUD sect of Tibetan Buddhism. At an early age, Sgam po pa trained as a physician but renounced his career and received monastic ordination at the age of twenty-five following the death of his wife and child. He is often known as Dwags po lha rje (Dakpo Lhaje), "the physician from Dakpo," because of his vocation. Sgam po pa initially trained in the BKA' GDAMS tradition under the master Snyug rum pa Brtson 'grus rgyal mtshan (Nyukrumpa Tsondru Gyaltsen, b. eleventh century) as well as Po to ba Rin chen gsal. At the age of thirty-one, he heard three beggars discussing Mi la ras pa and experienced a strong feeling of faith. He asked permission of his Bka' gdams teachers to study with him, which they granted under the condition that he not renounce his monk's precepts. When he met Mi la ras pa in 1109, Sgam po pa offered him gold and tea, which he refused. Mi la ras pa offered him a skullcup full of wine, which Sgam po pa initially declined but then drank, even though it was a violation of his monk's vows. He received a number of teachings from Mi la ras pa, first concerning VAJARVĀRĀHĪ, and later the transmission of MAHĀMUDRĀ instructions and the "six yogas of Nāropa" (NĀ RO CHOS DRUG), stemming from the Indian MAHĀSIDDHAs TILOPA and NĀROPA. Later, Sgam po pa developed his own system of exposition, fusing elements of his Bka' gdams pa training with the perspectives and practices of mahāmudrā. This has been called the "confluence of the two streams of Bka' gdams pa and mahāmudrā" (bka' phyag chu bo gnyis 'dres). Unlike Mi la ras pa, he kept the practices of mahāmudrā and sexual yoga separate, teaching the latter only to select disciples. Sgam po pa remained a monk, founding his monastic seat at DWAGS LHA SGAM PO in southern Tibet and composing numerous works on Buddhist doctrine and practice. His work entitled THAR PA RIN PO CHE'I RGYAN ("Jewel Ornament of Liberation"), remains a seminal Bka' rgyud textbook. He also promulgated the controversial system of mahāmudrā instructions known as the DKAR PO CHIG THUB, or "self-sufficient white [remedy]." The lineage of Bka' brgyud masters and teachings following Sgam po pa came to be known collectively as the DWAGS PO BKA' BRGYUD. The division of the lineage into numerous subsects called the BKA' BRGYUD CHE BZHI CHUNG BRGYAD or "four major and eight minor Bka' brgyud subsects" stem from the disciples of Sgam po pa and his nephew Dwags po Sgom tshul (Dakpo Gomtsul, 1116-1169). Sgam po pa's principal disciples included the first KARMA PA DUS GSUM MKHYEN PA and PHAG MO GRU PA RDO RJE RGYAL PO.

shangtang. (J. jodo; K. sangdang 上堂). In Chinese, lit. "ascending the hall"; a public lecture or sermon delivered by a CHAN, SoN, or ZEN master at the dharma hall. The master, often the abbot of the monastery, would typically ascend the dais in the dharma hall to deliver his sermon, hence the term shangtang, or "ascending the hall." The dharma hall of a Chan monastery typically did not house any icons, for the master himself was considered a living buddha while he was preaching on the dais. These shangtang lectures came to be carefully recorded by the disciples of the master and were typically edited together with other minor sermons like the xiaocan into the "recorded sayings" (YULU) of the master. By the medieval period, shangtang became more formalized, taking place at regular intervals; thus there are several specific types of shangtang described in the literature. Those that occurred on a bi-monthly basis were called danwang shangtang, since the sermons were given on the first (dan) and the fifteenth (wang) of each lunar month. Those that took place on the fifth, tenth, fifteenth, twentieth, twenty-fifth of each lunar month were called wucan shangtang, because there were a total of five assemblies (wucan) each month. Those held once every three days were called jiucan shangtang, because there were approximately nine such assemblies (jiucan) each lunar month. Shangtang that occurred on the birthday of the reigning emperor were called shengjie (occasion of His Majesty) shangtang, while those that took place as funerary memorials and deliverance rituals for a recently deceased emperor were called daxing zhuiyan shangtang. Shangtang that occurred after the abbot of the monastery had returned from a begging round were called chudui (troupe on a mission) shangtang. Those that took place to resolve an ongoing issue in the monastic community, such as quarrels, disputes, or other emergencies, were called yinshi shangtang (ascending the hall due to an exigency). Those that occurred to honor monastery staff overseeing internal affairs were called xie bingfu shangtang, while shangtang to honor monastery staff overseeing external and financial affairs were called xie dusizhai shangtang.

Shes bya kun khyab mdzod. (Sheja Kunkyap Dzo). In Tibetan, "Treasury Embracing All Knowledge"; the title of a multivolumed encyclopedic compendium of Tibetan Buddhist thought, composed by the Tibetan luminary 'JAM MGON KONG SPRUL BLO GROS MKTHA' YAS between 1862 and 1864. The work consists of a brief root text in verse together with an extensive prose autocommentary, and is one of the earliest examples of the author's place in the nonsectarian (RIS MED) movement. The work is one of five "treasuries" (KONG SPRUL MDZOD LNGA) written and edited by the master.

Shinchi Kakushin. (心地覺心) (1207-1298). Japanese ZEN teacher in the RINZAISHu, who is retrospectively regarded as the founder of the small FUKESHu branch of the Zen tradition; also known by his posthumous title HOTTo KOKUSHI. He became a monk at the age of fourteen in the SHINGONSHu esoteric tradition, and received full ordination at twenty-nine at ToDAIJI in Nara, the ancient capital of Japan. Shinchi studied esoteric teachings at KoYASAN, the headquarters of the Shingon school, and engaged in Zen training under the Rinzai master Taiko Gyoyu (1163-1241) and the SoToSHu master DoGEN KIGEN (1200-1253). Shinchi left for China in 1249 to study under the Chinese Linji master WUZHUN SHIFAN (1177-1249). Unfortunately, the master died before Shinchi arrived, so Shichi instead traveled to Hangzhou to study under WUMEN HUIKAI (1183-1260), in the YANGQI PAI of the LINJI ZONG. Wumen is said to have given Shinchi dharma transmission (CHUANFA) after just six months of training. Shinchi returned to Japan in 1254 with the master's robe and portrait, as well as a copy of the master's WUMEN GUAN, which was the first introduction of that famous GONG'AN (J. koan) collection to the Japanese isles. In present-day Wakayama prefecture, Shinchi built a monastery called Saihoji, which was later renamed Kokokuji. Shinchi resided there for the rest of his life, but often traveled to Kyoto to lecture on Buddhism before the retired monarchs Gofukakusa (r. 1246-1259), Kameyama (r. 1259-74) and Gouda (r. 1274-87). Kameyama granted him the honorary title "Hotto Zenji" (Zen Master Dharma Lamp). After his death, the Emperor Godaigo (r. 1318-1339) later bestowed on him the posthumous title of Hotto Enmyo Kokushi (State Preceptor Lamp of Dharma that is Perfectly Bright). Shinchi came to be regarded as the founder of the Fukeshu, a smaller secondary school of Japanese Zen, whose itinerant practitioners played the bamboo flute (shakuhachi) as a form of meditation and wore a distinctive bamboo hat that covered the entire face. The school was proscribed in 1871 and vanished from the scene.

Shitou Xiqian. (J. Sekito Kisen; K. Soktu Hŭich'on 石頭希遷) (700-790). In Chinese, "Rare Transformation Atop a Stone"; master in the Tang-dynasty CHAN ZONG, who was an important ancestor in the lineages of the CAODONG ZONG, YUNMEN ZONG, and FAYAN ZONG, three of the five major houses of the mature Song-dynasty Chan tradition (see WU JIA QI ZONG). Xiqian is claimed to have studied with the sixth patriarch (LIUZU) HUINENG (638-713) while still a youth and was present at the master's deathbed. He subsequently traveled to Qingyuanshan in modern-day Jiangxi province to study with a monk who was claimed to have been one of the sixth patriarch's most eminent disciples: QINGYUAN XINGSI (d. 740). Xingsi is said to have thought highly of his new disciple, famously calling him a unicorn among the other horned animals in his congregation, and eventually made Xiqian his principal dharma heir (FASI). In 742, after his teacher's death, he traveled to Mt. Nanyue (present-day Hunan province), where he lived in a hermitage built on top of a large boulder, hence his cognomen Shitou ("Atop a Stone"). In 762, he traveled to Tanzhou near present-day Changsha, before returning to Mt. Nanyue, where he passed away at the age of ninety. Although during his lifetime Xiqian seems to have been a fairly obscure teacher in a little-known regional lineage, he retrospectively came to be viewed as one of the two most influential teachers of the classical Chan period, along with MAZU DAOYI (709-788). This inflated appraisal is largely a result of the prominence of Xiqian's third-generation successor DONGSHAN LIANGJIE (807-869), one of the two teachers after whom the Caodong school is named. Xiqian is the author of the CANTONG QI, regarded by the Chinese Caodong zong and Japanese SoToSHu as one of their foundational scriptures. Xiqian's short verse, in a total of 220 Sinographs, is highly regarded for its succinct and unequivocal expression of the teaching of nonduality.

Siloam, The Sleep of [from Hebrew the verbal root shalam wholeness, completion, perfectness, peace, health] Used by one of the highest schools of initiates in Asia Minor, Syria, and upper Egypt for one of the processes of initiation. While the candidate was plunged in deep sleep, his spiritual ego was enabled to confabulate with the gods, descend into Hades, or perform works of divinely spiritual character. When the neophyte begins the holy sleep of Siloam, he leaves the body, and his consciousness enters into the river of Lethe, the pools of quiet, where the complete work or great work of inner understanding takes place. After this he is rendered whole or perfect, is completed and is safe, and is the master of the peace and quiet of inner unity — masterhood. The same holy event has been known in all times and among all peoples under various names.

Sishi'er zhang jing. (J. Shijunishogyo; K. Sasibi chang kyong 四十二章經). In Chinese, "Scripture in Forty-two Sections," a short collection of aphorisms and pithy moralistic parables traditionally regarded as the first Indian Buddhist scripture to be translated into Chinese, but now generally presumed to be an indigenous scripture (see APOCRYPHA) that was compiled in either China or Central Asia. Most scholars believe that the "Scripture in Forty-Two Sections" began to circulate during the earliest period of Buddhism in China. According to tradition, the "Scripture in Forty-Two Sections" was translated at the behest of MINGDI of the Han dynasty (r. 58-75 CE). According to the earliest surviving account, Emperor Ming had a dream one evening in which he saw a spirit flying in front of his palace. The spirit had a golden body and the top of his head emitted rays of light. The following day the emperor asked his ministers to identify the spirit. One minister replied that he had heard of a sage in India called "Buddha" who had attained the way (dao) and was able to fly. The emperor presumed that this must have been the spirit he observed in his dream, so he dispatched a group of envoys led by Zhang Qian who journeyed to the Yuezhi region (Indo-Scythia) to search out this sage; he returned with a copy of the "Scripture in Forty-Two Sections." A fifth-century source reports that the envoys also managed to secure the famous image of the UDĀYANA BUDDHA, the first buddha-image. In fifth- and sixth-century materials, there is additionally mention of two Indian monks, KĀsYAPA MĀTAnGA (d. u.) and Dharmaratna (d. u.), who returned with the Chinese envoys. By the medieval period these monks are regularly cited as cotranslators of the scripture. According to a relatively late tradition, the Emperor Ming also built the first Chinese Buddhist temple-BAIMASI in Luoyang-as a residence for the two Indian translators. Early Buddhist catalogues refer to the text simply as "Forty-Two Sections from Buddhist Scriptures," or "The Forty-Two Sections of Emperor Xiao Ming." The text consists largely of snippets culled from longer Buddhist sutras included in the Buddhist canon; parallel sections are found in the ĀGAMAs and NIKĀYAs, as well as the MAHĀVAGGA. The text also bears a number of Chinese stylistic features. The most obvious is the phrase "The Buddha said" which is used to introduce most sections, rather than the more common Buddhist opening "Thus have I heard" (EVAM MAYĀ sRUTAM). This opening is reminiscent of Confucian classics such as the Xiaojing ("Book of Filial Piety") and the Lunyu ("Analects"), where maxims and illustrative anecdotes are often prefaced with the phrase, "The master said." The terminology of the Sishi'er zhang jing borrows heavily from Daoism and the philosophical tradition known as XUANXUE (Dark Learning).

Siva-Rudra (Shiva-Rudra) ::: the auspicious [Siva] and the terrible [Rudra], the leader and destroyer, the yogin who enjoys the supreme liberty and peace and the Master of the force that acts in the worlds.

skipper ::: n. --> One who, or that which, skips.
A young, thoughtless person.
The saury (Scomberesox saurus).
The cheese maggot. See Cheese fly, under Cheese.
Any one of numerous species of small butterflies of the family Hesperiadae; -- so called from their peculiar short, jerking flight.
The master of a fishing or small trading vessel; hence,


snying thig. (nyingtik). In Tibetan, "heart drop" or "heart essence" (an abbreviation of snying gi thig le), a term used to describe an important genre of texts of the RNYING MA sect of Tibetan Buddhism. The master sRĪSIMHA is said to have divided the "instruction class" (MAN NGAG SDE) of the great completion (RDZOGS CHEN) teachings into four cycles: the outer, inner, secret, and the most secret unexcelled cycle (yang gsang bla na med pa). In Tibet, VIMALAMITRA organized the teachings of this fourth cycle into an explanatory lineage with scriptures and an aural lineage without scriptures and then concealed these teachings, which were later revealed as the BI MA'I SNYING THIG ("Heart Essence of Vimalamitra"). During his stay in Tibet, PADMASAMBHAVA concealed teachings on the most secret unexcelled cycle, called "heart essence of the dĀKINĪ" (MKHA' 'GRO SNYING THIG). In the fourteenth century, these and other teachings were compiled and elaborated upon by KLONG CHEN RAB 'BYAMS into what are known as the "four heart essences" (SNYING THIG YA BZHI): (1) the "heart essence of VIMALAMITRA" (Bi ma'i snying thig), (2) the "ultimate essence of the lama" (bla ma yang thig), (3) the "heart essence of the dākinī" (mkha' 'gro snying thig), and (4) two sections composed by Klong chen pa, the "ultimate essence of the dākinī" (mkha' 'gro yang thig) and the "ultimate essence of the profound" (zab mo yang thig). Although tracing its roots back to Padmasambhava and Vimalamitra in the eighth century, the snying thig texts and their practices likely derive from Tibetan reformulations of great completion teachings beginning in the eleventh century, when new translations of Indian tantras were being made in Tibet. A wide range of new meditative systems were added into the rdzogs chen corpus, which would prove to be essential to Tibetan Buddhist practice, especially in the RNYING MA and BKA' BRGYUD sects in subsequent centuries.

Socratic method: (from Socrates, who is said by Plato and Xenophon to have used this method) is a way of teaching in which the master professes to impart no information, (for, in the case of Socrates, he claimed to have none), but draws forth more and more definite answers by means of pointed questions. The method is best illustrated in Socrates' questioning of an unlearned slave boy in the Meno of Plato. The slave is led, step by step, to a demonstration of a special case of the Pythagorean theoiem. Socrates' original use of the method is predicated on the belief that children are born with knowledge already in their souls but that they cannot recall this knowledge without some help, (theory of anamnesis). It is also associated with Socratic Irony, i.e., the profession of ignorance on the part of a questioner, who may be in fact quite wise. -- V.J.B.

Sokkuram. (石窟庵). In Korean, "Stone Grotto Hermitage"; a Silla-period, man-made grotto located high on Mt. T'oham behind the monastery of PULGUKSA, which houses what is widely considered to be the most impressive buddha image in Korea. According to the SAMGUK YUSA ("Memorabilia of the Three Kingdoms," written c. 1282-1289), the master builder Kim Taesong (d. 774), who also designed Pulguksa, constructed the cave as an expression of filial piety toward his deceased parents. However, because the grotto directly faces the underwater tomb of the Silla king Munmu (r. 661-680) in the East Sea/Sea of Japan, the site may be also have been associated with a funerary cult surrounding the Silla royal family or with state-protection Buddhism (K. hoguk Pulgyo; C. HUGUO FOJIAO). The construction of both monasteries began around 751 CE, during the reign of the Silla king Kyongdok (r. 742-764), and the grotto temple was completed a few years after Kim Taesong's death in 774 CE. The site was originally named SoKPULSA, or "Stone Buddha Monastery." Since the Korean peninsula has no natural stone grottos like those found in India or Central Asia, the cave was excavated out of the mountainside, and some 360 large granite blocks in various shapes were used to create the ceiling of the shrine. In addition, granite carvings were attached to the inner walls. The result was what appears for all intents and purposes to be a natural cave temple. The finished grotto combines two different styles of Buddhist architecture, the domed rotunda design of the CAITYA halls of India and the cave-temple design of Central Asia and China as seen in DUNHUANG and others sites along the SILK ROAD. At the Sokkuram grotto, a rectangular antechamber with two guardians carved on either side leads into a short, narrow passageway that opens onto the thirty-foot-(nine m.) high domed rotunda. In the vestibule itself are carvings of the four heavenly kings as guardians of the dharma. The center of the rotunda chamber enshrines the Sokkuram stone buddha, a seated-buddha image in the "earth-touching gesture" (BHuMISPARsAMUDRĀ). This image is 10 ft. 8 in. (3.26 meters) in height and carved from a single block of granite; it sits atop a lotus-throne base that is 5 ft. 2 in. (1.58 meters) high. The image is generally accepted to be that of sĀKYAMUNI Buddha, although some scholars instead identify it as an image of VAIROCANA or even AMITĀBHA. In the original layout of the grotto, the morning sunshine would have cascaded through the cave's entrance and struck the jeweled uRnĀKEsA in the Buddha's forehead. On the inner walls surrounding the statue are thirty-nine carvings of Buddhist figures, including the Indian divinities BRAHMĀ and INDRA, the two flanking bodhisattvas SAMANTABHADRA and MANJUsRĪ, and the buddha's ten principal ARHAT-disciples. On the wall directly behind the main image is a carving of the eleven-headed AVALOKITEsVARA. The combination of exquisite architectural beauty and sophisticated design is widely considered to be the pinnacle of Silla Buddhist culture. Despite its fame and reputation during the Silla kingdom, Sokkuram fell into disrepair during the suppression of Buddhism that occurred during the Choson dynasty (1392-1910). Almost everyone except locals had forgotten the grotto until one rainy day in 1909, when a weary postman traveling over the ridge of Mt. T'oham accidentally rediscovered the grotto as he sought shelter from a sudden thunderstorm. He found a narrow opening to a small cave, and as his eyes adjusted to the dark, he was startled to see the massive stone image of the Buddha along with exquisite stone wall carvings. In 1913, the Japanese colonial government spent two years dismantling and repairing the structure, using cement and iron, which later collected moisture and began to decay, threatening the superstructure of the grotto. In 1920, the earth was removed in order to secure the foundation and tar and asphalt were used to waterproof the roof. No further renovations were made until a UNESCO survey team came to evaluate the cave temple and decided to aid the Korean government in further restoring the site between 1961 and 1964. Nowadays, visitors enter the grotto from the side, rather than its original front entrance, and must view the buddha image from behind a protective glass window. Sokkuram is Korean National Treasure No. 24 and was also added to the list of UNESCO World Heritage Sites in 1995.

Solomonic prayer by the Master of the Art. [Rf.

Spa tshab lo tsā ba Nyi ma grags. (Patsap Lotsawa Nyima Drak) (1055-1145?). A Tibetan scholar of the eleventh and twelfth centuries who played a major role in establishing MADHYAMAKA in Tibet during the period of the second dissemination (PHYI DAR) of the dharma, through his translation of the two major works of CANDRAKĪRTI, the PRASANNAPADĀ and the MADHYAMAKĀVATĀRA, as well as ĀRYADEVA's CATUḤsATAKA and Candrakīrti's commentary on it. At any early age, he made the arduous journey to Kashmir, where he spent the next twenty-three years, the first ten studying Sanskrit and the remaining years translating Madhyamaka works into Tibetan in collaboration with Kashmiri panditas at the monastery of Ratnaguptavihāra near modern-day Srinagar. His teachers and collaborators included Mahājana and Suksmajana, the sons of the master Sajjana, as well as Mahāsumati, the disciple of Parahita. He eventually returned to Tibet, accompanied by two Kashmiri scholars: Kanakavarman and Tilakakalasa. Basing himself at the RA MO CHE temple in LHA SA, he taught Madhyamaka and revised earlier translations of Madhyamaka texts. He thus played a major role in introducing what came to be known as *PRĀSAnGIKA into Tibet and providing the texts upon which the distinction between Prāsangika and *SVĀTANTRIKA could be made. Those terms were not names of branches of Madhyamaka school in India; rather, those designations were coined in Tibet, and Spa tshab may have been the first to use the term *Prāsangika (thal 'gyur pa). He is credited by Tibetan historians as making the *Prāsangika perspective, that is, the perspective of Candrakīrti, the prevailing interpretation of the works of Nāgārjuna and Āryadeva in Tibet.

Sras mkhar dgu thog. (Sekar Gutok). In Tibetan, "Nine-Storied Son's Tower"; a tower purportedly constructed in the late eleventh century by the Tibetan saint MI LA RAS PA as part of his training under the master MAR PA CHOS KYI BLO GROS. Located in the LHO BRAG region of southern Tibet, on the bank of the Gsas River, the nine-storied tower was originally constructed as a memorial for Mar pa's son DAR MA MDO SDE, although because of its location it likely had strategic value as well. The building was renovated in the sixteenth century by DPA' BO GTSUG LAG PHRENG BA, who fashioned a golden roof and added a large monastic institution at the site. The tower remains an important pilgrimage site for Tibetan Buddhists.

sravana &

sravayatpatim ::: the Master of things who opens our ears to the sravayatpatim knowledge. [R . g Veda 5.25.5]

SR flip-flop "hardware" (Or "RS flip-flop") A "set/reset" {flip-flop} in which activating the "S" input will switch it to one stable state and activating the "R" input will switch it to the other state. The outputs of a basic SR flip-flop change whenever its R or S inputs change appropriately. A clocked SR flip-flop has an extra clock input which enables or disables the other two inputs. When they are disabled the outputs remain constant. If we connect two clocked SR flip-flops so that the Q and /Q outputs of the first, "master" flip-flop drive the S and R inputs of the second, "slave" flip-flop, and we drive the slave's clock input with an inverted version of the master's clock, then we have an {edge-triggered} RS flip-flop. The external R and S inputs of this device are latched on one edge (transition) of the clock (e.g. the falling edge) and the outputs will only change on the next opposite (rising) edge. If both R and S inputs are active (when enabled), a {race condition} occurs and the outputs will be in an indeterminate state. A {JK flip-flop} avoids this possibility. {(http://play-hookey.com/digital/logic4.html)}. (1997-05-15)

Sri Aurobindo: "Aware of the Divine as the Master of our being and action, we can learn to become channels of his Shakti, the Divine Puissance, and act according to her dictates or her rule of light and power within us.” The Life Divine

Sri Aurobindo: "The Master and Mover of our works is the One, the Universal and Supreme, the Eternal and Infinite. He is the transcendent unknown or unknowable Absolute, the unexpressed and unmanifested Ineffable above us; but he is also the Self of all beings, the Master of all worlds, transcending all worlds, the Light and the Guide, the All-Beautiful and All-Blissful, the Beloved and the Lover. He is the Cosmic Spirit and all-creating Energy around us; he is the Immanent within us. All that is is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object of all Yoga.” *The Life Divine

Sri Aurobindo: "In considering the action of the Infinite we have to avoid the error of the disciple who thought of himself as the Brahman, refused to obey the warning of the elephant-driver to budge ::: from the narrow path and was taken up by the elephant"s trunk and removed out of the way; ‘You are no doubt the Brahman," said the master to his bewildered disciple, ‘but why did you not obey the driver Brahman and get out of the path of the elephant Brahman?"” *The Life Divine

Sri Aurobindo: " Love? It is not Love who meets the burdened great and governs the fate of men! Nor is it Pain. Time also does not do these things — it only provides the field and movement of events. If I had wanted to give a name, I would have done it, but it has purposely to be left nameless because it is indefinable. He may use Love or Pain or Time or any of these powers but is not any of them. You can call him the Master of the Evolution, if you like. Letters of Savitri

Sri Aurobindo: “ Love? It is not Love who meets the burdened great and governs the fate of men! Nor is it Pain. Time also does not do these things—it only provides the field and movement of events. If I had wanted to give a name, I would have done it, but it has purposely to be left nameless because it is indefinable. He may use Love or Pain or Time or any of these powers but is not any of them. You can call him the Master of the Evolution, if you like. Letters of Savitri

Substitute Word According to Masonic ritual, the Master’s Word was lost through the death of Hiram Abif; the other two Masters, King Solomon and King Hiram agree that the Word shall be used as a substitute for the Master’s word, until such time as the true one is discovered. Among the Pythagoreans the ineffable Word “was considered the Seventh and highest of all, for there are six minor substitutes, each belongs to a degree of initiation” (IU 2:418). Among the Jews, ’Adonai is spoken as a substitute for the Tetragrammaton, incorrectly transliterated in the Bible as Jehovah, and always pronounced as Adonai.

svarpati (Swarpati) ::: the master of svar, Indra. [Ved.]

tangho. (堂號). In Korean, lit. "hall epithet"; a new cognomen given to an especially eminent monk, which is bestowed by his teacher some twenty to thirty years after his ordination, often in conjunction with transmitting the master's lineage to his pupil; this name subsequently serves as the monk's funerary name. The name is typically selected to reflect the designated monk's spiritual attainments and/or the specific practices with which he is identified. For example, the monk CH'oNGHo HYUJoNG (1520-1604) was given the hall epithet Ch'onghodang (Clear and Pure) in recognition of his enlightened understanding. The hall epithet of the monk HWANSoNG CHIAN (1664-1729), Hwansongdang (Calling [People] to Awake), refers to his efforts to disseminate the Buddhist teachings, while Nuram Sikhwal's (1725-1830) epithet Nuramdang (Reticent at the Hermitage) referred to the fact that he often meditated in seclusion deep in the mountains. The term originates from the designation of a person's dwelling and thus signifies the owner of a house. The term also is employed in both Confucian and secular contexts, but its usage in Buddhism seems to be unique to Korea, where it became customary to bestow such names from the late Koryo period onward. See also SIHO.

tasmin apo matarisva dadhati ::: in That the Master of Life establishes the Waters. [Isa 4]

Thang stong rgyal po. (Tangtong Gyalpo) (1361-1485). A great adept famed throughout the Tibetan Buddhist world for his illustrious career as a YOGIN and teacher, as well as his many contributions to the fields of engineering, metallurgy, temple construction, and the performing arts. His biographies credit him with a life span of 124 years, during which he traveled widely throughout Tibet and the Himālayan regions, including India, Ladakh, Mongolia, China, and Bhutan. As a youth he studied under numerous masters and spent much of early life in meditation retreat. He received, and is said to have mastered, the corpus of teachings of the SHANG PA BKA' BRGYUD sect as well as the BYANG GTER (Northern Treasure) tradition of the RNYING MA. He is venerated as a treasure revealer (GTER STON) who extracted treasure teachings (GTER MA) from the CHIMS PHU retreat complex near BSAM YAS monastery, from STAG TSHANG in Bhutan, and the region of TSA RI in southern Tibet. His best known teachings include instructions on the system known as "severance" (GCOD) and a visionary meditation SĀDHANA based on the bodhisattva of compassion AVALOKITEsVARA called 'Gro don mkha' khyab ma ("The Benefit of Others, Vast as Space"), which continues to be practiced by Tibetan Buddhists of many sectarian affiliations. Thang stong rgyal po is also remembered for his construction of iron chain-link bridges throughout Tibet and Bhutan-an activity inspired directly by visions of Avalokitesvara. For this reason, he is often called Lcags zam pa, literally the "Iron Bridge Man," and his lineage the "Iron Bridge" (lcags zam) tradition. He is most commonly depicted as holding links of iron chains in one hand. Thang stong rgyal po founded numerous geomantically important religious structures, including the great STuPA of GCUNG RI BO CHE in western Tibet, which became an important seat of the master's tradition, and the ZLUM BRTSEGS temple in Bhutan. Thang stong rgyal po is also traditionally acknowledged as the father of the Tibetan performing arts, with his image commonly displayed prior to theatrical performances.

  The chela life or chela path is a beautiful one, full of joy to its very end, but also it calls forth and needs everything noble and high in the learner or disciple; for the powers or faculties of the higher self must be brought into activity in order to attain and to hold those summits of intellectual and spiritual grandeur where the Masters themselves live. For that, masterhood, is the end of discipleship — not, however, that this ideal should be set before us merely as an end to attain to as something of benefit for one’s own self, because that very thought is a selfish one and therefore a stumbling in the path. It is for the individual’s benefit, of course; yet the true idea is that everything and every faculty that is in the soul shall be brought out in the service of all humanity, for this is the royal road, the great royal thoroughfare, of self-conquest” (OG 27-8).

``The first step on this free, this equal, this divine way of action is to put from you attachment to fruit and recompense and to labour only for the sake of the work itself that has to be done. For you must deeply feel that the fruits belong not to you but to the Master of the world. Consecrate your labour and leave its returns to the Spirit who manifests and fulfils himself in the universal movement. The outcome of your action is determined by his will alone and whatever it be, good or evil fortune, success or failure, it is turned by him to the accomplishment of his world purpose.” Essays on the Gita*

``The first step on this free, this equal, this divine way of action is to put from you attachment to fruit and recompense and to labour only for the sake of the work itself that has to be done. For you must deeply feel that the fruits belong not to you but to the Master of the world. Consecrate your labour and leave its returns to the Spirit who manifests and fulfils himself in the universal movement. The outcome of your action is determined by his will alone and whatever it be, good or evil fortune, success or failure, it is turned by him to the accomplishment of his world purpose.” Essays on the Gita

"The Gita answers by presenting the Supreme as something greater even than the immutable Self, more comprehensive, one who is at once this Self and the Master of works in Nature. But he directs the works of Nature with the eternal calm, the equality, the superiority to works and personality which belong to the immutable. This, we may say, is the poise of being from which he directs works, and by growing into this we are growing into his being and into the poise of divine works. From this he goes forth as the Will and Power of his being in Nature, manifests himself in all existences, is born as Man in the world, is there in the heart of all men, reveals himself as the Avatar, the divine birth in man; and as man grows into his being, it is into the divine birth that he grows.” Essays on the Gita

“The Gita answers by presenting the Supreme as something greater even than the immutable Self, more comprehensive, one who is at once this Self and the Master of works in Nature. But he directs the works of Nature with the eternal calm, the equality, the superiority to works and personality which belong to the immutable. This, we may say, is the poise of being from which he directs works, and by growing into this we are growing into his being and into the poise of divine works. From this he goes forth as the Will and Power of his being in Nature, manifests himself in all existences, is born as Man in the world, is there in the heart of all men, reveals himself as the Avatar, the divine birth in man; and as man grows into his being, it is into the divine birth that he grows.” Essays on the Gita

The Ineffable: *Sri Aurobindo: "It is this essential indeterminability of the Absolute that translates itself into our consciousness through the fundamental negating positives of our spiritual experience, the immobile immutable Self, the Nirguna Brahman, the Eternal without qualities, the pure featureless One Existence, the Impersonal, the Silence void of activities, the Non-being, the Ineffable and the Unknowable. On the other side it is the essence and source of all determinations, and this dynamic essentiality manifests to us through the fundamental affirming positives in which the Absolute equally meets us; for it is the Self that becomes all things, the Saguna Brahman, the Eternal with infinite qualities, the One who is the Many, the infinite Person who is the source and foundation of all persons and personalities, the Lord of creation, the Word, the Master of all works and action; it is that which being known all is known: these affirmatives correspond to those negatives. For it is not possible in a supramental cognition to split asunder the two sides of the One Existence, — even to speak of them as sides is excessive, for they are in each other, their co-existence or one-existence is eternal and their powers sustaining each other found the self-manifestation of the Infinite.” The Life Divine

"The Jivatman is for me the Unborn who presides over the individual being and its developments, associated with it but above it and them and who by the very nature of his existence knows himself as universal and transcendent no less than individual and feels the Divine to be his origin, the truth of his being, the master of his nature, the very stuff of his existence.” Letters on Yoga

“The Jivatman is for me the Unborn who presides over the individual being and its developments, associated with it but above it and them and who by the very nature of his existence knows himself as universal and transcendent no less than individual and feels the Divine to be his origin, the truth of his being, the master of his nature, the very stuff of his existence.” Letters on Yoga

The lost soul is at one pole of consciousness and the master at the other. It is between the higher human soul, and the human soul (or man proper) that lies the psychological frontier over which one must pass forwards or backwards, into regeneration or degeneration. The first leads to masterhood, the second to final annihilation. For, as attraction to matter increases, the egoic soul-quality deteriorates, and through attrition the link is broken, and the soul finally sinks into the Eighth Sphere, the Planet of Death.

The mystical school, dominated by Eckehart, and the famous Peter Pomponazzi (+1525), is represented by Tauler (+1361) and Seuse (+1366), who tried to conform the Master's teaching with the Church's dogmas, and Jan van Ruysbroeck (+1381). From this school stemmed the anonymous "Deutsche Theologie" which Luther edited (1516). Gerson belonged to this group and also Nicholas of Cusa (+1464), the first systematic philosopher of modern times.

The nebular hypothesis was mainly rejected by the Masters and Blavatsky because of its typical materialistic and mechanical character. It is a fact that the solar system was originally formed from a vast nebula consolidating into the physical world from inner worlds — astral matter becoming physical matter — but guided by innate mind and life; and the various motions within the solar system arise from the innate vitality within it. Furthermore, although the planetary chains were originally born from this nebula, their respective life times are far shorter than that of the solar system itself, so that these planetary chains have their many reimbodiments during the life period of the solar system. Comets, if they survive, are usually destined to become planetary bodies in the solar system in their turn, running their life period, and then dying, to reappear as comets again after long ages of rest in inner worlds.

Theomancy: The general meaning of the word is: Divination by oracles considered to be divinely inspired. The term is used also as the name of that part of the Hebrew Kabalah devoted to the study of the Majesty of God and to the mastery of the sacred names believed to be the key to the power of divination and magical ability.

"The only free will in the world is the one divine Will of which Nature is the executrix; for she is the master and creator of all other wills. Human free-will can be real in a sense, but, like all things that belong to the modes of Nature, it is only relatively real. The mind rides on a swirl of natural forces, balances on a poise between several possibilities, inclines to one side or another, settles and has the sense of choosing: but it does not see, it is not even dimly aware of the Force behind that has determined its choice.” The Synthesis of Yoga

“The only free will in the world is the one divine Will of which Nature is the executrix; for she is the master and creator of all other wills. Human free-will can be real in a sense, but, like all things that belong to the modes of Nature, it is only relatively real. The mind rides on a swirl of natural forces, balances on a poise between several possibilities, inclines to one side or another, settles and has the sense of choosing: but it does not see, it is not even dimly aware of the Force behind that has determined its choice.” The Synthesis of Yoga

Theosophy: (Gr., lit. "divine wisdom") is a term introduced in the third century by Ammonius Saccas, the master of Plotinus to identify a recurring tendency prompted often by renewed impulses from the Orient, but implicit in mystery schools as that of Eleusis, among the Essenes and elsewhere. Theosophy differs from speculative philosophy in allowing validity to some classes of mystical experience as regard soul and spirit, and in recognising clairvoyance and telepathy and kindred forms of perception as linking the worlds of psyche and body. Its content describes a transcendental field as the only real (approximating to Brahman, Nous, and Pleroma) from which emerge material universes in series, with properties revealing that supreme Being. Two polarities appear as the first manifesting stage, consciousness or spirit (Brahma, Chaos, Holy Ghost), and matter or energy (Siva, Logos, Father). Simultaneously, life appears clothed in matter and spirit, as form or species (Vishnu, Cosmos, Son). In a sense, life is the direct reflection of the tnnscendent supreme, hence biological thinking has a privileged place in Theosophy. Thus, cycles of life are perceived in body, psyche, soul and spirit. The lesser of these is reincarnation of impersonal soul in many personalities. A larger epoch is "the cycle of necessity", when spirit evolves over vast periods. -- F.K.

The philosophy of Aristotle was continued after his death by other members of the Peripatetic school, the most important of whom were Theophrastus, Eudemus of Rhodes, and Strato of Lampsacus. In the Alexandrian Age, particularly after the editing of Aristotle's works by Andronicus of Rhodes (about 50 B.C.), Aristotelianism was the subject of numerous expositions and commentaries, such as those of Alexander of Aphrodisias, Themistius, John Philoponus, and Simplicius. With the closing of the philosophical schools in the sixth century the knowledge of Aristotle, except for fragments of the logical doctrine, almost disappeared in the west. It was preserved, however, by Arabian and Syrian scholars; from whom, with the revival of learning in the twelfth and thirteenth centuries, it passed again to western Europe and became in Thomas Aquinas the philosophical basis of Christian theology. For the next few centuries the prestige of Aristotle was immense; he was "the philosopher," "the master of those who know." With the rise of modern science his authority has greatly declined. Yet Aristotelianism is still a force in modern thought: in Neo-Scholasticism; in recent psychology, whose behavioristic tendencies are in part a revival of Aristotelian modes of thought; in the various forms of vitalism in contemporary biology; in the dynamism of such thinkers as Bergson; and in the more catholic naturalism which has succeeded the mechanistic materialism of the last century, and which, whether by appeal to a doctrine of levels or by emphasis on immanent teleology, seems to be striving along Aristotelian lines for a conception of nature broad enough to include the religious, moral and artistic consciousness. Finally, a very large part of our technical vocabulary, both in science and in philosophy, is but the translation into modern tongues of the terms used by Aristotle, and carries with it, for better or worse, the distinctions worked out in his subtle mind. -- G.R.M.

The phrase does not mean that each person should follow the bent of his own personal inclinations, but that he should follow the path of duty, which is the path of evolution, as revealed to him by intuition and purity of aspiration. He should become the master of his destiny, spiritually willing his future through self-devised training and efforts upwards.

"The real source of knowledge is the Lord in the heart; ‘I am seated in the heart of every man and from me is knowledge," says the Gita; the Scripture is only a verbal form of that inner Veda, of that self-luminous Reality, it is sabdabrahma: the mantra, says the Veda, has risen from the heart, from the secret place where is the seat of the truth, sadanâd rtasya, guhâyâm. That origin is its sanction; but still the infinite Truth is greater than its word. Nor shall you say of any Scripture that it alone is all-sufficient and no other truth can be admitted, as the Vedavadins said of the Veda, nânyad astîti vâdinah. This is a saving and liberating word which must be applied to all the Scriptures of the world. Take all the Scriptures that are or have been, Bible and Koran and the books of the Chinese, Veda and Upanishads and Purana and Tantra and Shastra and the Gita itself and the sayings of thinkers and sages, prophets and Avatars, still you shall not say that there is nothing else or that the truth your intellect cannot find there is not true because you cannot find it there. That is the limited thought of the sectarian or the composite thought of the eclectic religionist, not the untrammelled truth-seeking of the free and illumined mind and God-experienced soul. Heard or unheard before, that always is the truth which is seen by the heart of man in its illumined depths or heard within from the Master of all knowledge, the knower of the eternal Veda.” Essays on the Gita*

“The real source of knowledge is the Lord in the heart; ‘I am seated in the heart of every man and from me is knowledge,’ says the Gita; the Scripture is only a verbal form of that inner Veda, of that self-luminous Reality, it is sabdabrahma: the mantra, says the Veda, has risen from the heart, from the secret place where is the seat of the truth, sadanâd rtasya, guhâyâm. That origin is its sanction; but still the infinite Truth is greater than its word. Nor shall you say of any Scripture that it alone is all-sufficient and no other truth can be admitted, as the Vedavadins said of the Veda, nânyad astîti vâdinah. This is a saving and liberating word which must be applied to all the Scriptures of the world. Take all the Scriptures that are or have been, Bible and Koran and the books of the Chinese, Veda and Upanishads and Purana and Tantra and Shastra and the Gita itself and the sayings of thinkers and sages, prophets and Avatars, still you shall not say that there is nothing else or that the truth your intellect cannot find there is not true because you cannot find it there. That is the limited thought of the sectarian or the composite thought of the eclectic religionist, not the untrammelled truth-seeking of the free and illumined mind and God-experienced soul. Heard or unheard before, that always is the truth which is seen by the heart of man in its illumined depths or heard within from the Master of all knowledge, the knower of the eternal Veda.” Essays on the Gita

“The real source of knowledge is the Lord in the heart; ‘I am seated in the heart of every man and from me is knowledge,’ says the Gita; the Scripture is only a verbal form of that inner Veda, of that self-luminous Reality, it is sabdabrahma: the mantra, says the Veda, has risen from the heart, from the secret place where is the seat of the truth, sadanâdrtasya, guhâyâm. That origin is its sanction; but still the infinite Truth is greater than its word. Nor shall you say of any Scripture that it alone is all-sufficient and no other truth can be admitted, as the Vedavadins said of the Veda, nânyadastîtivâdinah. This is a saving and liberating word which must be applied to all the Scriptures of the world. Take all the Scriptures that are or have been, Bible and Koran and the books of the Chinese, Veda and Upanishads and Purana and Tantra and Shastra and the Gita itself and the sayings of thinkers and sages, prophets and Avatars, still you shall not say that there is nothing else or that the truth your intellect cannot find there is not true because you cannot find it there. That is the limited thought of the sectarian or the composite thought of the eclectic religionist, not the untrammelled truth-seeking of the free and illumined mind and God-experienced soul. Heard or unheard before, that always is the truth which is seen by the heartof man in its illumined depths or heard within from the Master of all knowledge, the knower of the eternal Veda.” Essays on the Gita

these openings in one’s nature and ieam to close them perma- nently to such attacks or to throw out the intruders at once or as soon as possible. The recurrence is no proof of a funda- mental incapacity ; if one takes the right inner attitude, it can and will be overcome. One must have faith in the Master of our life and works, even if for a long time He conceals Himself, and then in His own right lime He will reveal His Presence.

“This force that we feel is the universal Force of the Divine, which, veiled or unveiled, acting directly or permitting the use of its powers by beings in the cosmos, is the one Energy that alone exists and alone makes universal or individual action possible. For this force is the Divine itself in the body of its power; all is that, power of act, power of thought and knowledge, power of mastery and enjoyment, power of love. Conscious always and in everything, in ourselves and in others, of the Master of Works possessing, inhabiting, enjoying through this Force that is himself, becoming through it all existences and all happenings, we shall have arrived at the divine union through works and achieved by that fulfilment in works all that others have gained through absolute devotion or through pure knowledge.” The Synthesis of Yoga

  “This fourth principle is the balance principle of the whole seven. It stands in the middle, and from it the ways go up or down. It is the basis of action and the mover of the will. As the old Hermetists say: ‘Behind will stands desire.’ For whether we wish to do well or ill we have to first arouse within us the desire for either course. . . . On the material and scientific side of occultism, the use of the inner hidden powers of our nature, if this principle of desire be not strong the master power of imagination cannot do its work, because though it makes a mould or matrix the will cannot act unless it is moved, directed, and kept up to pitch by desire. . . .

"This integral knowledge is the knowledge of the Divine present in the individual; it is the entire experience of the Lord secret in the heart of man, revealed now as the supreme Self of his existence, the Sun of all his illumined consciousness, the Master and Power of all his works, the divine Fountain of all his soul"s love and delight, the Lover and Beloved of his worship and adoration. It is the knowledge too of the Divine extended in the universe, of the Eternal from whom all proceeds and in whom all lives and has its being, of the Self and Spirit of the cosmos, of Vasudeva who has become all this that is, of the Lord of cosmic existence who reigns over the works of Nature. It is the knowledge of the divine Purusha luminous in his transcendent eternity, the form of whose being escapes from the thought of the mind but not from its silence; it is the entire living experience of him as absolute Self, supreme Brahman, supreme Soul, supreme Godhead: for that seemingly incommunicable Absolute is at the same time and even in that highest status the originating Spirit of the cosmic action and Lord of all these existences.” Essays on the Gita*

“This integral knowledge is the knowledge of the Divine present in the individual; it is the entire experience of the Lord secret in the heart of man, revealed now as the supreme Self of his existence, the Sun of all his illumined consciousness, the Master and Power of all his works, the divine Fountain of all his soul’s love and delight, the Lover and Beloved of his worship and adoration. It is the knowledge too of the Divine extended in the universe, of the Eternal from whom all proceeds and in whom all lives and has its being, of the Self and Spirit of the cosmos, of Vasudeva who has become all this that is, of the Lord of cosmic existence who reigns over the works of Nature. It is the knowledge of the divine Purusha luminous in his transcendent eternity, the form of whose being escapes from the thought of the mind but not from its silence; it is the entire living experience of him as absolute Self, supreme Brahman, supreme Soul, supreme Godhead: for that seemingly incommunicable Absolute is at the same time and even in that highest status the originating Spirit of the cosmic action and Lord of all these existences.” Essays on the Gita

"This supreme Soul and Self is the Seer, the Ancient of Days and in his eternal self-vision and wisdom the Master and Ruler of all existence who sets in their place in his being all things that are, . . . .” Essays on the Gita

“This supreme Soul and Self is the Seer, the Ancient of Days and in his eternal self-vision and wisdom the Master and Ruler of all existence who sets in their place in his being all things that are, …” Essays on the Gita

  “Thoth remains changeless from the first to the last Dynasty. . . . the celestial scribe, who records the thoughts, words and deeds of men and weighs them in the balance, liken him to the type of the esoteric Lipikas. His name is one of the first that appears on the oldest monuments. He is the lunar god of the first dynasties, the master of Cynocephalus — the dog-headed ape who stood in Egypt as a living symbol and remembrance of the Third Root-Race” (TG 331).

tichang. (J. teisho; K. chech'ang 提唱). In Chinese, "lecture," a type of discourse associated especially with the CHAN ZONG and widely known in the West by its Japanese pronunciation teisho; also called tigang (J. teiko, K. chegang) or tiyao (J. teiyo, K. cheyo). Such lectures, which were often delivered in highly colloquial language, sought to point to the main purport of a Chan tradition, text, or "case" (GONG'AN) by drawing on the peculiar Chan argot and extensively citing Chan literature and Buddhist scriptures. Chan masters might also deliver a sequential series of lectures on each of the Chan cases in a larger gong'an collection, such as the BIYAN LU or the WUMEN GUAN. Such lectures were sometimes delivered in conjunction with the formal "ascending the hall" (SHANGTANG) procedure; the term may also refer to the master's expository comments regarding questions that visitors might raise in the course of listening to a formal lecture. The tichang lecture is the Chan counterpart of expositions of Buddhist teachings given by lecturers in doctrinal schools, but making more use of Chan rather than commentarial and scriptural materials. The term was widely used in the Chan tradition especially from the Song dynasty onward. Although the term appears only rarely in such Chan codes as the BAIZHANG QINGGUI ("Baizhang's Pure Rules") and the CHANYUAN QINGGUI ("Pure Rules of the Chan Garden"), these sources do describe the general procedures to be followed in delivering such a lecture. The forty-two roll Liezu tigang lu ("Record of the Lectures of Successive Patriarchs," using the alternate term tigang), compiled by the Qing-dynasty Chan master Daiweng Xingyue (1619-1684), collects about four hundred Chinese masters' lectures delivered at various special occasions, such as the reigning emperor's birthday or funeral, and in conjunction with daily services.

tion rites, Elohi is invoked in prayer by the Master

to the Master of the Art in Solomonic ritual

trepitaka. (P. tipetaka/tepitaka; T. sde snod gsum pa; C. sanzang fashi; J. sanzo hosshi; K. samjang popsa 三藏法師). In Sanskrit, "a master of the canon"; an honorific title attached to the name of a renowned Buddhist teacher who is well versed in the three divisions of the Buddhist canon (TRIPItAKA), viz., the collection of monastic rules and regulations (VINAYAPItAKA; C. lü), the discourses collection (SuTRAPItAKA; C. jing), and the treatise collection (ABHIDHARMAPItAKA, or *sĀSTRAPItAKA; C. lun). The Pāli form of this term appears first in the MILINDAPANHA, which is presumed to have been compiled around the beginning of the Common Era. In the East Asian Buddhist traditions, this term has been used as an honorific title for monks who mastered the Buddhist canon and were involved in translating Indic Buddhist literature into Chinese. Thus, such monks are also called "trepitaka who translate the scriptures" (YIJING SANZANG), or simply sanzang. There are many great translator-monks who carried this title of sanzang or sanzang fashi, including KUMĀRAJĪVA (344-413), PARAMĀRTHA (499-569), XUANZANG (600/602-664), and AMOGHAVAJRA (705-774). Later, this term was often commonly used to refer specifically to Xuanzang, as in the "Biography of the Master of the Buddhist Canon at the Beneficence of Great Compassion Monastery" (DACI'ENSI sanzang fashi zhuan), which is a biography of Xuanzang written by Huili (615-?). The Sanskrit of trepitaka is sometimes (mistakenly) reconstructed from the Chinese as *tripitakācārya.

Tubal-Cain (Hebrew) Tūbal Qayin According to the Biblical account, the son of Lamech and Zillah, “an instructor of every artificer in brass and iron” (Genesis 4:22). Blavatsky calls him a kabir, the equivalent of Hephaestos or Vulcan, and also says that it “is a word used in the Master-Mason’s degree in the ritual and ceremonies of the Freemasons” (TG 345).

two-in-One ::: Sri Aurobindo: " At a certain spiritual and supramental level the Duality becomes still more perfectly Two-in-one, the Master Soul with the Conscious Force within it, and its potentiality disowns all barriers and breaks through every limit.” The Synthesis of Yoga

typothetae ::: n. pl. --> Printers; -- used in the name of an association of the master printers of the United States and Canada, called The United Typothetae of America.

Udāyana Buddha. (C. Youtian wang Shijia xiang; J. Uten'o Shakazo; K. Ujon wang Sokka sang 優塡王釋迦像). An Indian sandalwood image of sĀKYAMUNI Buddha that is purported to be the world's first Buddha image; supposedly commissioned by the VATSĀ king Udāyana (also called Rudrāyana in some versions) and hence named after him. While ancient Indian sources only mention a buddha image made for king PRASENAJIT, the story of this supposedly earlier image made for King Udāyana first appears in the 397 CE Chinese translation of the EKOTTARĀGAMA. XUANZANG later reports a legend about the image's production. According to this legend, when sĀKYAMUNI Buddha ascended to the TRĀYASTRIMsA (heaven of the thirty-three) to preach the DHARMA to his mother MĀYĀ, King Udāyana so missed his teacher that he asked MAHĀMAUDGALYĀYANA to transport an artist to the heaven to observe the Buddha's thirty-two bodily marks (MAHĀPURUsALAKsAnA) and carve a sandalwood image of the master. Subsequent Indian rulers were unable to dislodge the miraculously powerful statue from its spot and therefore made copies of it for their own realms. FAXIAN and Xuanzang remark in their travel records that they saw a sandalwood image at the JETAVANA VIHĀRA in sRĀVASTĪ, which had been commissioned by King Prasenajit on the model of the Udāyana image. In addition, Xuanzang saw a Udāyana Buddha image enshrined in a large vihāra at Kausāmbī, and mentions a third one, which was reputedly the original statue, that had flown north over the mountains to the Central Asian oasis kingdom of KHOTAN. Both KUMĀRAJĪVA and Xuanzang are claimed to have brought the Udāyana Buddha image to the Chinese capital of Chang'an. The Japanese pilgrim Chonen (938-1016), during his sojourn in China, saw a replica of the allegedly original Indian statue at Qishenyuan in Kaifeng. He hired the artisans Zhang Yanjiao and Zhang Yanxi to make an exact copy of this replica. According to the legend, the original statue spoke to Chonen in a dream, expressing its wish to go to Japan. Chonen thus darkened the copy with smoke and took the original to Japan in 986. The tenth-century Chinese wooden sculpture is commonly known as the Seiryoji Shaka, since it was enshrined in 1022 in the monastery of Seiryoji. In February 1954, a group of Japanese scholars, including the renowned Buddhologist and Seiryoji abbot, Tsukamoto Zenryu (1898-1980), opened the cavity in the back of the image and discovered that it contained silk and brocade textiles, coins, mirrors, glass fragments, a small brass bell, textile intestines, wood-block prints of texts such as the VAJRACCHEDIKĀPRAJNĀPĀRAMITĀSuTRA ("Diamond Sutra"), a Japanese manuscript of the SUVARnAPRABHĀSOTTAMASuTRA ("Sutra of Golden Light") dated 804, as well as other handwritten documents, such as a vow written by Chonen and Gizo dated 972, which they witnessed with the imprint of their hands in their own blood. The veneration of the Udāyana Buddha image reached its peak in thirteenth-century Japan, when further copies of the Seiryoji Shaka were made, for example, at SAIDAIJI (dated 1249) and ToSHoDAIJI (dated 1258) in Nara and at Gokurakuji (second half of the thirteenth century) in Kamakura.

Ŭisang. (C. Yixiang; J. Gisho 義湘/相) (625-702). Influential Korean monk during the Silla dynasty, who was a leader in the Chinese HUAYAN ZONG and founder of the HWAoM tradition in Korea. After ordaining at Hwangboksa in 644, Ŭisang left for China in 650 with his friend and colleague WoNHYO (617-686) via the overland route, but was arrested by Koguryo border guards and forced to return to Silla. In 661, Ŭisang was able to reach China by sea and studied at Zhixiangsi on ZHONGNANSHAN under the guidance of ZHIYAN (602-668), the second patriarch in the Chinese Huayan school. In China, Ŭisang was a close colleague of FAZANG (643-712), a fellow student of Zhiyan's, who was eighteen years his junior; he is also said to have had associations with DAOXUAN (596-667), the founder of the NANSHAN LÜ ZONG, a major Chinese school of Buddhist discipline (VINAYA). According to some accounts, Ŭisang took over the leadership of Zhiyan's community after his master's death, but eventually returned to Korea in 671 to warn the Silla king Munmu (r. 661-681) of an impending Chinese invasion of Silla by the Tang emperor Gaozong (628-683). In gratitude, the Silla king provided munificent support for Ŭisang's Hwaom school and installed the master at the new monastery of PUSoKSA near T'aebaeksan, where Ŭisang is said to have attracted more than three thousand students. Ŭisang is also presumed to have established a network of Hwaom monasteries around the peninsula, which included Mirisa, HWAoMSA, and HAEINSA. Thanks to royal support, by the time of Ŭisang's death, the Hwaom school had emerged as the predominant scholastic tradition in Korean Buddhism. ¶ Even after his return to Korea, Ŭisang continued to exchange letters and to work with his Chinese colleague FAZANG. In 692, Fazang sent Ŭisang a copy of his HUAYAN JING TANXUAN JI, asking for his comments; this correspondence is still extant today. The most influential of Ŭisang's writings is the HWAoM ILSŬNG PoPKYE TO ("Diagram of the DHARMADHĀTU according to the One Vehicle of Hwaom"), which summarizes the gist of the Huayan school's interpretation of the AVATAMSAKASuTRA. His only other extant work is the Paekhwa toryang parwon mun ("Vow Made at the White Lotus Enlightenment Site"), a short paean to the bodhisattva AVALOKITEsVARA (K. Kwanŭm); works attributed to Ŭisang that are no longer extant, most of which addressed aspects of Hwaom thought, include Simmun kanpop kwan, Ip popkye p'um ch'ogi, and Ilsŭng parwon mun, as well as a commentary to the AMITĀBHASuTRA (So Amit'a ŭigi).

Upanishad(Sanskrit) ::: A compound, composed of upa "according to," "together with," ni "down," and the verbal rootsad, "to sit," which becomes shad by Sanskrit grammar when preceded by the particle ni: the entirecompound thus signifying "following upon or according to the teachings which were received when wewere sitting down." The figure here is that of pupils sitting in the Oriental style at the feet of the teacher,who taught them the secret wisdom or rahasya, in private and in forms and manners of expression thatlater were written and promulgated according to those teachings and after that style.The Upanishads are examples of literary works in which the rahasya -- a Sanskrit word meaning"esoteric doctrine" or "mystery" -- is imbodied. The Upanishads belong to the Vedic cycle and areregarded by orthodox Brahmans as a portion of the sruti or "revelation." It was from these wonderfulquasi-esoteric and very mystical works that was later developed the highly philosophical and profoundsystem called the Vedanta. The Upanishads are usually reckoned today as one hundred and fifty innumber, though probably only a score are now complete without evident marks of literary change oradulteration in the way of excision or interpolation.The topics treated of in the Upanishads are highly transcendental, recondite, and abstruse, and in orderproperly to understand the Upanishadic teaching one should have constantly in mind the master-keys thattheosophy puts into the hand of the student. The origin of the universe, the nature of the divinities, therelations between soul and ego, the connections of spiritual and material beings, the liberation of theevolving entity from the chains of maya, and kosmological questions, are all dealt with, mostly in asuccinct and cryptic form. The Upanishads, finally, may be called the exoteric theosophical works ofHindustan, but contain a vast amount of genuine esoteric information.

Vairocana. (T. Rnam par snang mdzad; C. Dari rulai/Piluzhena; J. Dainichi nyorai/Birushana; K. Taeil yorae/Pirojana 大日如來/盧遮那). In Sanskrit, "Resplendent"; one of the five buddhas (PANCATATHĀGATA) and the chief buddha of the TATHĀGATAKULA; he is also one of the major buddhas of East Asian Buddhism, where he is often conflated with MAHĀVAIROCANA. The origin of Vairocana can be traced back to the Hindu tradition, where he appears as a relatively minor deity associated with the Sun. ¶ Although the name Vairocana appears in some mainstream Buddhist and PRAJNĀPĀRAMITĀ materials, it is not until the emergence of the AVATAMSAKASuTRA that Vairocana comes to be widely regarded as the buddha who is the personification of the universal truth of the religion. In its "Chapter on Vairocana," Vairocana is considered to be the main buddha of the sutra, who is omnipresent as the DHARMAKĀYA. Vairocana is, however, also described in the sutra as a buddha who mastered the BODHISATTVA path by making vows to attain buddhahood, performing all types of virtuous deeds, hearing the dharma, cultivating meditative practices, and realizing the truth of the dependent origination of the dharma realm (C. FAJIE YUANQI) in which each and every thing in existence is in multivalent interaction with all other things in a state of complete and perfect interfusion. In this case, Vairocana as the reward body (SAMBHOGAKĀYA) is called ROCANA (C. Lushena) in order to distinguish him from Vairocana (C. Piluzhena) as the dharmakāya buddha. With the growing popularity of the AvataMsakasutra, Vairocana becomes one of the principal buddhas of East Asian Buddhism. Many Vairocana images were constructed in China starting in the sixth century, and colossal images of him were erected in the LONGMEN Grottoes near Luoyang in northern China and in ToDAIJI in Nara, Japan. In Korea, Vairocana (as the dharmakāya buddha) often appeared at the center of a buddha triad, flanked by sĀKYAMUNI (as the NIRMĀnAKĀYA) and ROCANA (as the saMbhogakāya). Vairocana's popularity expanded with his appearance in the MAHĀVAIROCANASuTRA, and, from this point on, Vairocana is generally regarded as the main buddha of the AvataMsakasutra and the HUAYAN ZONG, while Mahāvairocana is regarded as the main buddha of the MAHĀVAIROCANĀBHISAMBODHISuTRA and the ZHENYAN or SHINGON schools. ¶ Vairocana is also the central deity of the VAJRADHĀTU (J. KONGoKAI) and the GARBHADHĀTU (J. TAIZoKAI) MAndALAs of YOGATANTRA associated with the SARVATATHĀGATATATTVASAMGRAHA, a highly influential tantric text in India, Tibet, and East Asia. He appears in the central assembly of the vajradhātu mandala, displaying the MUDRĀ of wisdom (dainichi ken-in), surrounded by the four directional buddhas (AKsOBHYA, RATNASAMBHAVA, AMITĀBHA, and AMOGHASIDDHI), each of whom embodies four aspects of Vairocana's wisdom. In the garbhadhātu mandala, Vairocana is located at the center of the eight-petaled lotus in the central cloister of the mandala, along with the four buddhas and four bodhisattvas sitting on the eight petals. Vairocana is typically depicted as white in color, holding the wheel of dharma (DHARMACAKRA) in his hands, which are in the gesture of teaching (VITARKAMUDRĀ). Vairocana is closely associated with the bodhisattva SAMANTABHADRA, and his consort is Vajradhātvīsvarī. The commentaries on the SarvatathāgatatattvasaMgraha recount that Prince SIDDHĀRTHA was meditating on the banks of the NAIRANJANĀ River when he was roused by Vairocana and the buddhas of the ten directions, who informed him that such meditation would not result in the achievement of buddhahood. He thus left his physical body behind and traveled in a mind-made body (MANOMAYAKĀYA) to the AKANIstHA heaven, where he received various consecrations and achieved buddhahood. He next descended to the summit of Mount SUMERU, where he taught the yogatantras. Finally, he returned to the world, inhabited his physical body, and then displayed to the world the well-known defeat of MĀRA and the achievement of buddhahood. ¶ Vairocana is also the name of one of the chief figures in the earlier dissemination (SNGA DAR) of Buddhism to Tibet, where he is known by his Tibetan pronunciation of Bai ro tsa na. He was one of the first seven Tibetans (SAD MI BDUN) to be ordained as Buddhist monks by the Indian master sĀNTARAKsITA at the first Tibetan monastery, BSAM YAS. According to Tibetan accounts, he was sent by King KHRI SRONG LDE BTSAN to India to study Sanskrit and to gather texts and teachings. He is said to have received teachings of the "mind class" (SEMS SDE) and the "expanse class" (KLONG SDE) at BODHGAYĀ, before traveling to OddIYĀNA, where he met the master sRĪSIMHA, who gave him exoteric teachings during the day and instructed him secretly in the great completeness (RDZOGS CHEN) practices at night. Returning to Tibet, he followed the same program, instructing the king secretly in the "mind class" teachings at night. This raised suspicions, which led to his banishment to eastern Tibet. He was later allowed to return, at the request of VIMALAMITRA. He is renowned as one of the three major figures (along with PADMASAMBHAVA and Vimalamitra) in the dissemination of the rdzogs chen teachings in Tibet and translated many texts from Sanskrit into Tibetan; the manuscripts of some of his translations have been discovered at DUNHUANG. See also JNĀNAMUstI.

“Vamadeva goes on to say,”Let us give expression to this secret name of the clarity,—that is to say, let us bring out this Soma wine, this hidden delight of existence; let us hold it in this world-sacrifice by our surrenderings or submissions to Agni, the divine Will or Conscious-Power which is the Master of being.” The Secret of the Veda

Vasishtha (Sanskrit) Vasiṣṭha The most wealthy; a celebrated Vedic rishi, representing the typical Brahmin sage. Many legends have clustered about him, especially in regard to his conflict with the sage Visvamitra — the king who raised himself from the Kshatriya to the Brahmanical class. Many hymns of the Rig-Veda are attributed to these two sages: one hymn represents Vasishtha as the family priest of King Sudas, and in the Rig-Veda (7:33:11) he is called the son of the apsaras Urvasi by Mitra and Varuna, hence his name Maitravaruni. He is also supposed to have owned Nandini, the cow of plenty (offspring of Surabhi). As this cow was able to grant the sage all his wishes, he became the master of every vasu (desirable object).

vayu ::: 1. wind, breath. ::: 2. Vayu: the Wind-God who in the Vedic system is the Master of Life, inspirer of that Breath or dynamic energy called the prana. ::: 3. [one of the five bhutas]: Air, the motional principle of expansion and contraction represented to the senses as the gaseous state.

Vena ::: =Soma, the master of mental delight of existence. [Ved.]

wenda. (J. mondo; K. mundap 問答). In Chinese, lit. "question and answer"; pedagogical technique used in the CHAN (J. ZEN; K. SoN) school that involves an "exchange" or "dialogue" between a Chan master and a disciple regarding the Buddhist teachings. The exchange often consists of questions from the disciple and the master's response, but sometimes the master would also question the disciple to check his or her level of understanding and attainment. The master's answers are typically not a theoretical or discursive response to the question, but instead will employ logical contradiction, contextual inappropriateness, and illocutionary uses of language in order to challenge the understanding of the student. The master's answer might not even be a verbal response at all but might instead employ "the stick and the shout" (BANGHE) as a way of goading the student out of his conventional ways of comprehension. The ultimate goal is to prompt not mere intellectual understanding but an experience of awakening (C. WU; J. SATORI). The recorded sayings (YULU) of eminent Chan masters often include a section on their wenda. These wenda constitute a major part of the GONG'AN literature of the Chan tradition, and the practice of wenda is itself performed using phrases drawn from the gong'an texts. During the Song dynasty in China, Chan monks were appointed to monastic positions, such as "interrogating monk" (wenseng) or "Chan receptionist" (chanke), whose responsibility was to ask questions of the master on behalf of the congregation, transforming wenda into a formal, ritualized occasion.

Wordpassing, Passwords Communication or passing of the word or words in two contexts: 1) in the sacred Mysteries, by one hierophant just before his death to his successor; and 2) as the culminating act of initiation, from the initiate to the candidate or neophyte, as in Freemasonry by the Master of the Lodge, representing King Solomon, to the candidate after his raising.

Xuansha sanbing. (J. Gensha sanbyo; K. Hyonsa sambyong 玄沙三病). In Chinese, "Xuansha's Three Infirmities"; a famous sermon attributed to the CHAN master XUANSHA SHIBEI. Different versions of the sermon are found in the BIYAN LU (case 88), JINGDE CHUANDENG LU (roll 18), KAIAN KOKUGO (roll 6), etc. One day, Xuansha asked the assembly what they would do should a blind, mute, and deaf person come to them for teaching, since the blind cannot see them raise their whisk, the mute cannot reply, and the deaf cannot hear. On a different occasion, the Chan master YUNMEN WENYAN demonstrated how this could be done. When a monk stepped back as Yunmen was about to hit him, the master whimsically noted that the monk was not blind. When the monk approached at his bidding, Yunmen then noted that the monk was not deaf. Finally, Yunmen asked the monk if he understood, and when the monk gave him a negative reply, Yunmen declared that he was not mute.

Xuanzang. (J. Genjo; K. Hyonjang 玄奘) (600/602-664). Chinese monk, pilgrim, and patriarch of the Chinese YOGĀCĀRA tradition (FAXIANG ZONG) and one of the two most influential and prolific translators of Indian Buddhist texts into Chinese, along with KUMĀRAJĪVA (344-413); in English sources, his name is seen transcribed in a variety of ways (now all outmoded), including Hsüan-tsang, Hiuen Tsiang, Yuan Chwang, etc. Xuanzang was born into a literati family in Henan province in either 600 or 602 (although a consensus is building around the latter date). In 612, during a state-supported ordination ceremony, Xuanzang entered the monastery of Jingtusi in Luoyang where his older brother was residing as a monk. There, Xuanzang and his brother studied the MAHĀPARINIRVĀnASuTRA and various MAHĀYĀNA texts. When the Sui dynasty collapsed in 618, they both fled the capital for the safety of the countryside. In 622, Xuanzang was given the complete monastic precepts and was fully ordained as a monk (BHIKsU). By this time Xuanzang had also studied earlier translations of the MAHĀYĀNASAMGRAHA, JNĀNAPRASTHĀNA, and *TATTVASIDDHI under various teachers but came to doubt the accuracy of those translations and the veracity of their teachings. In order to resolve his doubts, Xuanzang embarked on an epic journey to India in 627, in flagrant disregard of the Taizong emperor's (r. 626-629) edict against traveling abroad. His trek across the SILK ROAD and India is well known, thanks to his travel record, the DA TANG XIYU JI, his official biography, and the famous Ming-dynasty comic novel based on Xuangzang's travels, XIYU JI ("Journey to the West"). (See "Routes of Chinese Pilgrims" map.) According to these sources, Xuanzang visited the various Buddhist pilgrimage sites of the subcontinent (see MAHĀSTHĀNA) and spent years at NĀLANDĀ monastery mastering Sanskrit, including fifteen months studying the texts of the Indian Yogācāra tradition under the tutelage of the 106-year-old sĪLABHADRA. In 645, Xuanzang returned to the Tang capital of Chang'an with over six hundred Sanskrit manuscripts that he had acquired in India, along with images, relics, and other artifacts. (These materials were stored in a five-story stone pagoda, named the DAYAN TA, or Great Wild Goose Pagoda, that Xuanzang later built on the grounds of the monastery of DA CI'ENSI; the pagoda is still a major tourist attraction in Xi'an.) The Taizong and Gaozong emperors (r. 649-683) honored Xuanzang with the title TREPItAKA (C. sanzang fashi; "master of the Buddhist canon") and established a translation bureau (yijing yuan) in the capital for the master, where Xuanzang supervised a legion of monks in charge of transcribing the texts, "rectifying" (viz., clarifying) their meaning, compiling the translations, polishing the renderings, and certifying both their meaning and syntax. Xuanzang and his team developed an etymologically precise set of Chinese equivalencies for Buddhist technical terminology, and his translations are known for their rigorous philological accuracy (although sometimes at the expense of their readability). While residing at such sites as HONGFUSI, Da ci'ensi, and the palace over an eighteen-year period, Xuanzang oversaw the translation of seventy-six sutras and sāstras in a total of 1,347 rolls, nearly four times the number of texts translated by Kumārajīva, probably the most influential of translators into Chinese. (Scholars have estimated that Xuanzang and his team completed one roll of translation every five days over those eighteen years of work.) Xuanzang's influence was so immense that he is often recognized as initiating the "new translation" period in the history of the Chinese translation of Buddhist texts, in distinction to the "old translation" period where Kumārajīva's renderings hold pride of place. Among the more important translations made by Xuanzang and his translation team are the foundational texts of the Yogācāra school, such as the CHENG WEISHI LUN (*VijNaptimātratāsiddhi), ASAnGA's MAHĀYĀNASAMGRAHA, and the YOGĀCĀRABHuMIsĀSTRA, and many of the major works associated with the SARVĀSTIVĀDA school of ABHIDHARMA, including definitive translations of the JNānaprasthāna and the encyclopedic ABHIDHARMAMAHĀVIBHĀsĀ, as well as complete translations of VASUBANDHU's ABHIDHARMAKOsABHĀsYA and SAMGHABHADRA's *NYĀYĀNUSĀRA. He translated (and retranslated) many major Mahāyāna sutras and sāstras, including the massive MAHĀPRAJNĀPĀRAMITĀSuTRA, in six hundred rolls; this translation is given a place of honor as the first scripture in the East Asian Buddhist canons (see DAZANGJING; KORYo TAEJANGGYoNG). Also attributed to Xuanzang is the Chinese translation of the famed PRAJNĀPĀRAMITĀHṚDAYASuTRA, or "Heart Sutra," probably the most widely read and recited text in East Asian Buddhism. Because Xuanzang himself experienced a palpable sense of the Buddha's absence while he was sojourning in India, he also translated the Nandimitrāvadāna (Da aluohan Nantimiduo luo suoshuo fazhu ji, abbr. Fazhu ji, "Record of the Duration of the Dharma Spoken by the Great Arhat NANDIMITRA"), the definitive text on the sixteen ARHAT protectors (see sOdAsASTHAVIRA) of Buddhism, which became the basis for the LOUHAN cult in East Asia.

Yajamana: The performer of a sacrifice; the master of a sacrifice.

yajna ::: sacrifice; action consecrated to the gods, works; the Master of Works.

yiji. (J. yuige; K. yuge 遺偈). In Chinese, "bequeathed verse" or "death verse"; a verse (C. ji; lit. S. GĀTHĀ) left by eminent monks and nuns, especially in the CHAN school, just before the moment of death, as a final expression of their enlightenment experience; also called a "taking leave of the world hymn" (cishi song) or, especially in the Korean tradition, a "moment of death gāthā" (imjongge). The verse may be either recited or written and is left as the master's last bequeathed teaching immediately before he passes away, often delivered as part of a final sermon. The final instructions of a buddha or a monk for the edification of his disciples are referred to as a "bequeathed teaching" (yijiao; see also YIJIAO JING), and the tradition of specifically bequeathing a verse as part of this final instruction is thought to have originated in the Tang-dynasty Chan tradition. Such bequeathed verses usually consisted of four lines of four, five, or seven Sinographs per line and thus are similar in format to other types of verses found within the Chan tradition, such as an "enlightenment hymn" (C. wudao song), the verse recited by a student upon achieving enlightenment, and "dharma-transmission gāthā" (C. chuanfa ji), the verse bestowed on a dharma successor as an authorization to teach. As an example of such a bequeathed verse, HONGZHI ZHENGJUE (1091-1157), a well-known teacher in the CAODONG ZONG, is said to have written the following gāthā just before his death: "An illusory fantasy and a flower in the sky (KHAPUsPA),/ Are these sixty-seven years,/ A white bird fades into the mist,/ The autumnal waters merge with the sky." Not all renowned Chan masters left yiji and others derided the practice. The yiji of DAHUI ZONGGAO (1089-1163), the influential LINJI ZONG master and a contemporary of Hongzhi, expressed ironically his indifference to yiji: "Birth is thus,/ Death is thus,/ Verse or no verse,/ What's the fuss?" In Japan, handwritten death verses were treasured as precious calligraphic art and a virtual relic of the deceased master. They were thus often hung in the abbot's quarters (J. hojo, C. FANGZHANG) or in the retirement cloisters.

yinke. (J. inka; K. in'ga 印可). In Chinese, lit. "seal of/in approval," "certification" and often seen in Western sources in its Japanese pronunciation inka; a seal of approval, certification, or transmission, which is given by masters in the various CHAN traditions across East Asia to practitioners who, in their estimation, have attained a satisfactory level of awakening or maturity of understanding to serve as public exponents of their lineage. Because these lineages are presumed to trace back to BODHIDHARMA, the founder of the Chan school, and ultimately to the person of the Buddha himself, the person who receives such certification is considered to be qualified to speak for the current generation of Chan adepts on behalf of the Chan patriarchs, masters, and even the Buddha, to accept and train students, and to give them certification in turn once their training is complete. The manner of certification differs within traditions. Certification often entails admission into the master's lineage; the conferral of such symbols of religious authority and memorial worship as robes, bowls, chowries (BINGFU), or portraits; and the right to serve in high ecclesiastical office in a sectarian monastery. In the modern ZEN traditions of Japan, certification is offered by a RoSHI, a teacher who has himself been previously certified. Especially in the Japanese traditions, receiving inka need not necessarily be testimony to the profundity of a person's enlightenment experience, but may simply be public recognition that a student has sufficient maturity and ability to serve as abbot or hold other high ecclesiastical office in the monasteries and temples of a specific sectarian lineage. In some cases, yinke is an abbreviation for yinke zhengming, or "certification via seal of approval." Certification is also known as yinding (seal of meditation), renke (acceptance and approval), and yinzheng (seal and certify). See also CHUANFA; FASI.

Yongjia Xuanjue. (J. Yoka Genkaku; K. Yongga Hyon'gak 永嘉玄覺) (675-713). Chinese CHAN monk renowned for his writings on meditation, also known as Mingdao, Yishujue, and Great Master Zhenjue (True Awakening); Yongjia is his toponym, the name of his hometown in Zhejiang province. Yongjia made a name for himself at a young age as an expert on meditation and the TIANTAI practices of calmness and insight (see sAMATHA and VIPAsYANĀ). He is said to have later received a seal of approval (YINKE) from the sixth patriarch (LIUZU) of Chan, HUINENG, after studying under the master for only one day and a night; hence, his cognomen Yishujue (Single-Night Enlightened, or Overnight Guest). His teachings are primarily known through the influential works attributed to him, such as the ZHENGDAO GE and Yongjia ji. Yongjia was given the posthumous title Great Master Wuxiang (No Marks).

yulu. (J. goroku; K. orok 語録). In Chinese, "discourse records" or "recorded sayings," also known as yuben (lit. "edition of discourses") or guanglu ("extensive records"); compilations of the sayings of CHAN, SoN, and ZEN masters. This genre of Chan literature typically involved collections of the formal sermons (SHANGTANG), exchanges (WENDA), and utterances of Chan masters, which were edited together by their disciples soon after their deaths. The yulu genre sought to capture the vernacular flavor of the master's speech, thus giving it a personal and intimate quality, as if the master himself were in some sense still accessible. Often the recorded sayings of a master would also include his biography, poetry, death verse (YIJI), inscriptions, letters (SHUZHUANG), and other writings, in addition to the transcription of his lectures and sayings. For this reason, Chan discourse records are the Buddhist equivalent of the literary collections (wenji) of secular literati. The term first appears in the SONG GAOSENG ZHUAN, and the genre is often associated particularly with the Chan master MAZU DAOYI (709-788) and his HONGZHOU line of Chan. Among the more famous recorded sayings are the Mazu yulu (a.k.a. Mazu Daoyi chanshi guanglu), LINJI YIXUAN's LINJI LU, and HUANGBO XIYUN's CHUANXIN FAYAO. Recorded sayings written in Japanese vernacular are also often called a hogo (dharma discourse).

Yun'an Puyan. ( J. Unnan Fugan; K. Unam Poam 運庵普巖) (1156-1226). Chinese CHAN master in the LINJI ZONG; a native of Siming in present-day Sichuan province. After studying under Shigu Xiyi (d.u.) and Wuyong Jingquan (1137-1207) following his ordination, Yun'an traveled to the monastery of Zhengzhao Chanyuan on Mt. Yang in 1184 and continued his training under the Chan master Songyuan Chongyue (1132-1202), who early in his vocation had been a student of DAHUI ZONGGAO. When Songyuan was moved to Guangxiao Chansi in Jiangsu province and again to Shiji Chanyuan in Anhui province, Yun'an followed and continued to serve the master for eighteen years. Yun'an eventually became Songyuan's successor. In 1202, after Songyuan's death, Yun'an was invited to reside in a new hermitage established by the master's brother in Yun'an's hometown in Siming. This hermitage was named Yun'an, whence he acquired his toponym. In 1206, Yun'an moved to Dasheng Puzhao Chansi in Jiangsu province, where he trained many eminent disciples, such as XUTANG ZHIYU. His disciples edited his sayings together in the Yun'an Puyan chanshi yulu.

Zhabs dkar tshogs drug rang grol. (Shapkar Tsokdruk Rangdrol) (1781-1851). One of the most revered Tibetan preachers and saints of the nineteenth century. He was born in the Reb kong region of A mdo in the northeast of the Tibetan cultural domain. During his youth, he received instruction in RDZOGS CHEN and various treasure (GTER MA) cycles of the RNYING MA sect. He undertook a one-year retreat at the age of sixteen and was ordained at the age of twenty at Rdo bis, a DGE LUGS monastery. He maintained his monastic vows throughout his life but wore his hair long and piled on the top of his head in the manner of a tantric YOGIN. His main teacher was Chos rgyal Ngag gi dbang po, but he studied with a variety of teachers, including those of the Dge lugs sect. He also studied traditional painting. An adept, pilgrim, and poet of the Rnying ma sect, he traveled throughout Tibet, undertaking retreats at such famous sites as Rma chen spom ra, TSA RI, and Mount KAILĀSA, including in a number of caves where MI LA RAS PA is said to have meditated. He became known as Zhabs dkar, or "white footprint," because he meditated at Mount Kailāsa, where the Buddha is said to have left his footprints (BUDDHAPĀDA). He also traveled to Kathmandu, where he offered gold for the spire of the BODHNĀTH STuPA. He gained fame among all social classes through his wide-ranging activities as a Buddhist teacher and his enormous personal generosity and charisma. His autobiography, entitled Snyigs dus 'gro ba yongs kyi skyabs mgon zhabs dkar rdo rje 'chang chen po'i rnam par thar pa rgyas par bshad pa (translated as The Life of Shabkar) is regarded as one of the masterworks of that genre of Tibetan literature.

Zhwa lu. (Shalu). A modest but important monastery near the Tibetan city of Gzhis ka tse (Shigatse), famous as the seat of fourteenth-century polymath BU STON RIN CHEN GRUB, and renowned for its unusual architectural features. The earliest foundations were laid circa 997 by Lo ston Rdo rje dbang phyug (Loton Dorje Wangchuk, b. tenth century), an active teacher during the outset of the later dissemination (PHYI DAR) of Buddhism in Tibet. His disciple, Lce btsun Shes rab 'byung gnas (Chetsün Sherap Jungne, d.u.), established a larger structure in 1027, having promised his master to construct a temple "as large as a small hat," from which its name is derived. The project was completed just prior to a visit of the illustrious Bengali scholar ATIsA DĪPAMKARAsRĪJNĀNA. During the thirteenth century, Zhwa lu formed close ties with the ruling SA SKYA hierarchs and their Mongol patrons. In 1306, the Yuan emperor Temür (1265-1307) appointed Grags pa rgyal mtshan (Drakpa Gyaltsen, d.u.) as prelate, under whom the institution flourished. Bu ston's rise to the abbacy in 1320 is traditionally viewed as the beginning of a new lineage, the so-called Zhwa lu pa ("Those of Zhwa lu") or Bu lugs tshul ("Tradition of Bu [ston]"). It was at Zhwa lu that Bu ston famously redacted the several hundred volumes that would comprise his influential edition of the Tibetan Buddhist canon. The monastery is equally famous for its unique blend of Tibetan and Chinese architecture (most notably, its pagoda-style roof of glazed turquoise tiles) and murals executed under the direction of Newar artist-disciples of the master Newari artisan Arniko.

Zlum brtsegs lha khang. (Dumtsek Lhakang). A large, three-floored STuPA constructed in 1421 by the renowned Tibetan adept THANG STONG RGYAL PO (Tangtong Gyalpo), located in Bhutan's Spa gro (Paro) Valley. According to traditional biographies, the master erected this structure at a geomantically powerful location in order to restrain a malignant demoness dwelling in the region. It was restored and enlarged in 1841 by the twenty-fifth head abbot (rje mkhan po) of Bhutan, Shes rab rgyal mtshan (Sherap Gyaltsen, served 1836-1839).

Zohar ::: The masterpiece of the Kabbalah, the Zohar takes the form of a mystical commentary on the Torah. According to tradition, it was composed in the second century by Simeon bar Yohai. However, the work as we have it was first published in the 13th century by Moses de Leon in Spain and contains language that is certainly medieval in origin.

Zongmen shigui lun. (J. Shumon jikkiron; K. Chongmun sipkyu non 宗門十規論). In Chinese, "Treatise on the Ten Rules of the [Chan] Tradition," composed by CHAN master FAYAN WENYI (885-958); also known as the Fayan chanshi zongmen shigui lun, Jinghui Fayan chanshi zongmen shigui lun, and simply Shigui lun. The Zongmen shigui lun warns against ten maladies to which those in the Chan tradition are succeptible, viz., (1) assuming the role of teacher without first purifying one's own mind, (2) sectarian disputes, (3) positing the main points of Chan without knowing the specific contexts, (4) answering without consideration of time and situation, (5) failure to distinguish defiled from pure, (6) baseless interpretations of the sayings of the masters of old, (7) memorizing slogans and not being able to use them at the right moment, (8) miscitations by not mastering the canon, (9) improperly composing songs and verses before one's understanding has matured, and (10) defending one's own shortcomings and indulging in disputes. The Zongmen shigui lun is also the first text to mention the names of the five houses (see WU JIA QI ZONG) of the mature Chan tradition.



QUOTES [145 / 145 - 1500 / 2138]


KEYS (10k)

   48 Sri Aurobindo
   15 Sri Sarada Devi
   5 Charles F Haanel
   5 Sri Ramakrishna
   5 Aleister Crowley
   4 Sri Aurobindo
   4 The Mother
   4 Sri Ramana Maharshi
   3 Anthony de Mello
   2 Udanavarga
   2 Swami Vijnanananda
   2 Swami Turiyananda
   2 Robert Anton Wilson
   2 Ramakrishna
   2 Manly P Hall
   2 Iain McGilchrist
   2 Dhammapada
   1 Vinaya Pitaka
   1 Tsang-Yung
   1 Tolstoi
   1 THE GOSPEL OF THE HOLY MOTHER
   1 The Book of Golden Precepts
   1 Tao Te Ching
   1 Swami Shivananda
   1 Swami Saradananda
   1 Swami Ramakrishnananda
   1 SWAMI PREMANANDA
   1 Swami Akhandananda
   1 Swami Adbhutananda
   1 Sutra in 42 articles
   1 Sri Ramakrishna
   1 Saint Padre Pio of Pietrelcina
   1 Saint Athanasius
   1 Our Lady to Father Stefano Gobbi
   1 or
   1 Manapurush Swami Shivananda
   1 Maggima Nikaya
   1 Laozi
   1 Joseph Campbell
   1 Immanuel Kant
   1 Imam Ghazali)
   1 Hazrat Inayat Khan
   1 Hasidic Proverb
   1 From "One Minute Wisdom
   1 Eliphas Levi
   1 Book of the Golden Precepts
   1 Angelus Silesius
   1 Saadi
   1 Nichiren
   1 Abū-Sa'īd Abul-Khayr
   1 Abu Hassan al-Kharaqani
   1 Abu al-Hassan al-Kharaqani
   1 ?

NEW FULL DB (2.4M)

   36 Confucius
   36 Anthony de Mello
   33 Sri Aurobindo
   29 Holy Mother Sri Sarada Devi
   23 Lao Tzu
   23 Anonymous
   20 Laozi
   15 James Allen
   13 Ralph Waldo Emerson
   12 Paulo Coelho
   10 Jean Jacques Rousseau
   9 Bryant McGill
   9 Audre Lorde
   8 Victor Hugo
   8 Rhonda Byrne
   8 Jeanne DuPrau
   7 Robert Greene
   7 Rajneesh
   7 Pedro Domingos
   7 Napoleon Hill

1:By not dominating, the Master leads. ~ Laozi,
2:Find out who has bound you," said the Master., ~ ?,
3:The master is himself an animal and needs a master. ~ Immanuel Kant,
4:Be the master of your will and the slave of your conscience. ~ Hasidic Proverb,
5:There is nothing to fear. The Master will lead you by the hand. ~ Sri Sarada Devi,
6:The Master is God Himself. Practice spiritual disciplines and you shall see Him. ~ Sri Sarada Devi,
7:Teaching without words, performing without actions; that is the master's way. ~ Tao Te Ching, ch.43,
8:May the Master protect you. He is looking after you; what should you be afraid of? ~ Sri Sarada Devi,
9:Why entertain any fear? All conditions can turn favourable by the will of the Master. ~ Sri Sarada Devi,
10:The severity of the master is more useful than the indulgence of the father. ~ Saadi,
11:Unswervingly follow the path shown by the Master. ~ Sri Ramana Maharshi,
12:One should become the master of one's mind rather than let one's mind master him. ~ Nichiren,
13:Anyone who has once called on the Master, with sincere faith and devotion has nothing more to fear. ~ Sri Sarada Devi,
14:Leave it all to the Master. Surrender to Him without reserve. ~ Sri Ramana Maharshi,
15:The only things we should look after is never to forget loving Him, the Master of the Universe. ~ Swami Ramakrishnananda,
16:You are the children of the Master; why should you be drowned? No, never. The Master will protect you. ~ Sri Sarada Devi,
17:As you are not able to do spiritual practices always, you should do work, looking upon it as the Master's work. ~ Sri Sarada Devi,
18:The Master replied, If you never condemned you would never need to forgive." ~ Anthony de Mello, from "One Minute Wisdom,", (1985),
19:The master of my stars is he
Who owns no master. ~ Sri Aurobindo, Collected Plays and Stories, Act V,
20:You belong to the Master. He is watching over your earthly life as well as your life to come. What worry do you have? ~ Sri Sarada Devi,
21:Try to remember the Master always and perform your Japa whenever you can; at least you can salute Him mentally, can't you? ~ Sri Sarada Devi,
22:The eternal Truth can manifest its truths in Time. ~ Sri Aurobindo, The Synthesis Of Yoga, The Master of the Work,
23:The Master used to say that attainment of perfection means becoming gentle. Maintain your equanimity under all circumstances. ~ Swami Akhandananda,
24:We really are one with Master or Bhagavan. The Master is God; one discovers it in the end. ~ Sri Ramana Maharshi,
25:Who can be the Master of another? The Eternal alone is the guide and the Master. ~ Ramakrishna, the Eternal Wisdom
26:Know that you have already achieved liberation in this very birth. Why do you fear? In time the Master will do everything for you. ~ Sri Sarada Devi,
27:It is the seeing mind that is the master of poetic utterance. ~ Sri Aurobindo, The Future Poetry, The Word and the Spirit,
28:Humility and charity are the master strings . All other virtues depend on them. One is the lowest; the other is the highest. ~ Saint Padre Pio of Pietrelcina,
29:If this is the road trodden by the Master, it is also the road which you too must tread, you his faithful disciples, ..." ~ Our Lady to Father Stefano Gobbi ,
30:The disciples judge the forms by the Master.
   Outsiders judge the Master by the forms.
   ~ The Mother, Words Of The Mother III, 202,
31:Observing the rules and injunctions prescribed by the Master, if one calls upon one's Chosen Ideal with steadfastness, one achieves everything. ~ Sri Sarada Devi,
32:A monk asks: Is there anything more miraculous than the wonders of nature?
The master answers: Yes, your awareness of the wonders of nature. ~ Angelus Silesius,
33:The ethical ideality one of the master impulses of the cultured being. ~ Sri Aurobindo, The Human Cycle, Aesthetic and Ethical Culture,
34:The difference between knowledge and ignorance is a grace of the Spirit. ~ Sri Aurobindo, The Synthesis Of Yoga, The Master of the Work,
35:Be content in what the Master wills. There is no use in becoming restless. Stay where you are and depend on Him. There is no point in worrying . ~ Swami Saradananda,
36:Every man is knowingly or unknowingly the instrument of a universal Power. ~ Sri Aurobindo, The Synthesis Of Yoga, The Master of the Work,
37:For Life is Force and Force is Power and Power is Will and Will is the working of the Master-consciousness.
   ~ Sri Aurobindo, The Life Divine,
38:Prepare thyself for thou must travel alone. The Master can only indicate to thee the road. ~ Book of the Golden Precepts, the Eternal Wisdom
39:At each step we say in the language of the Sanskrit verse, "Even as I am appointed by Thee seated in my heart, so, O Lord, I act." ~ Sri Aurobindo, TSOY, The Master of the Work
40:All grief, revolt, impatience, trouble is a violence against the Master of the being. ~ Sri Aurobindo, The Synthesis Of Yoga, The Action of Equality,
41:The model we choose to use to understand something determines what we find. ~ Iain McGilchrist, The Master and His Emissary: The Divided Brain and the Making of the Western World,
42:God is one, but many are God's aspects. Just as the master of the house appears as father, brother, or husband to those around him. ~ Sri Ramakrishna,
43:So long as the stage of realization is not reached, it is better to regard to Lord as the Master and oneself as his humble servant. ~ Sri Ramakrishna,
44:There is an immortal within us that is a spark of the Light and Bliss that are for ever. ~ Sri Aurobindo, The Synthesis Of Yoga, The Master of the Work,
45:The Master used to say, 'Don't jump into the ocean of Maya, for you may be eaten up by sharks and crocodiles.' But why should you worry? You have the Master with you. ~ Sri Sarada Devi,
46:I say, wherever and in whatever condition you may live, the dirt of the world will cause no harm to you. The Master is there; you need not be afraid, you need not worry. ~ Sri Sarada Devi,
47:The Master of man and his infinite Lover,
He is close to our hearts, had we vision to see. ~ Sri Aurobindo, Collected Poems, Who,
48:In the long and difficult integral Yoga there must be an integral faith and an unshakable patience. ~ Sri Aurobindo, The Synthesis Of Yoga, The Master of the Work,
49:One must have faith in the Master of our life and works, even if for a long time He conceals Himself, and then in His own right time He will reveal His Presence. ~ Sri Aurobindo, Letters on Yoga IV,
50:Not mere theory; actualize it - there has been enough talk and writing. Put the books aside and let your actions speak. This is what the lives of the Master and Swamiji stand for. ~ SWAMI PREMANANDA,
51:Oh no," said the Master. "Think how right-intentioned the monkey is when he lifts a fish from the river to save it from the watery grave." ~ Anthony de Mello, (1931-1987) from "One Minute Wisdom"(1985),
52:The self is the master of the self, what other master wouldst thou have? A self well-controlled is a master one can get with difficulty. ~ Dhammapada, the Eternal Wisdom
53:At first sin is a stranger in the soul; then it becomes a guest; and when we are habituated to it, it becomes as if the master of the house. ~ Tolstoi, the Eternal Wisdom
54:Goodness of character was the attribute of the master of messengers, and was ever the most righteous action of the truthful saints. ~ Imam Ghazali), @Sufi_Path
55:The Purusha has to become not only the witness but the knower and source, the master of all the thought and action. ~ Sri Aurobindo, The Life Divine, The Triple Transformation,
56:Mind is Maya, sat-asat: there is a field of embrace of the true and the false, the existent and the non-existent, ~ Sri Aurobindo, The Synthesis Of Yoga, The Master of the Work,
57:If the egoism of the worker disappears, the egoism of the instrument may replace it or else prolong it in a disguise. ~ Sri Aurobindo, The Synthesis Of Yoga, The Master of the Work,
58:Silence thy thoughts and fix all thy attention on the Master within whom thou seest not yet, but of whom thou hast a presentiment ~ The Book of Golden Precepts, the Eternal Wisdom
59:The breath of divine Power blows where it lists and fills today one and tomorrow another with the word or the puissance. ~ Sri Aurobindo, The Synthesis Of Yoga, The Master of the Work,
60:The Master has said, "To pore over mysterious things and do miracles that I may be cited with honour in future times, this is what 1 will not do." ~ Tsang-Yung, the Eternal Wisdom
61:Nothing will accrue to you if you do not have right and proper attachment, affection and love for the Master. Love the Master giving away to Him all your heart and soul. Make Him your very own. ~ Manapurush Swami Shivananda,
62:The One is attained when man arrives at ripeness in one of these three states of his spirit, "All is myself, All is thou," "Thou art the Master, I the servant." ~ Ramakrishna, the Eternal Wisdom
63:The Sufi is one that does what others do — when it is necessary. He is also one who does what others cannot do — when it is indicated." ~ Abu al-Hassan al-Kharaqani, (963 - 1033) one of the master Sufis of Islam, Wikipedia,
64:The self is the master of the self, what other master of it canst thou have? The wise man who has made himself the master of himself, is a world-illumining beacon. ~ Udanavarga, the Eternal Wisdom
65:Since the important thing is to practise, it is in vain that one is near the master, if one does not practice oneself; no profit of any kind corms out of it. ~ Sutra in 42 articles, the Eternal Wisdom
66:The Master disliked a happy-go-lucky attitude. He used to say of Swamiji (Swami Vivekananda): "See what a heroic temperament he has! As soon as he sets his mind on something, he applies himself heart and soul to it." ~ Swami Turiyananda,
67:The Master is both within and without, so he creates conditions to drive you inwards and at the same time prepares the interior to drag you to the Centre. ~ Sri Ramana Maharshi, Path of Self-Knowledge, 14,
68:A divine Descent no less than an ascent to the Divine is possible; there is a prospect of the bringing down of a future perfection and a present deliverance. ~ Sri Aurobindo, The Synthesis Of Yoga, The Master of the Work,
69:Why is intuition superior to reason?
   - Because it does not depend upon experience or memory and frequently brings about the solution to our problems by methods concerning which we are in entire ignorance.
   ~ Charles F Haanel, The Master Key System,
70:One day the disciples wanted to know what sort of person was best suited to discipleship. Said the Master, 'The kind of person who, having two shirts, sells one and with the money buys a flower.'" ~ From "One Minute Wisdom,", (1985) by Anthony de Mello,
71:To his disciples the Master said, 'People who want a cure, provided they can have it without pain, are like those who favor progress, provided they can have it without change.'" ~ Anthony de Mello, (b. 1931), from his book "One Minute Wisdom,", (1985).,
72:Sadhana should be done in private—the more secluded, the better. It should not be done before others, as that can stimulate one's ego. The Master used to say: 'Sadhana is to be done mentally, in some corner, or some secluded place.' ~ Swami Adbhutananda,
73:A greater Personality sometimes
Possesses us which yet we know is ours:
Or we adore the Master of our souls.
Then the small bodily ego thins and falls; ~ Sri Aurobindo, Savitri, The Secret Knowledge,
74:The self is the master of the self, what other master of it canst thou have? The wise man who has made himself the master of himself, has broken his chains, he has rent the ties of his bondage. ~ Udanavarga, the Eternal Wisdom
75:How many times... have you encountered the saying, 'When the student is ready, the Master speaks?' Do you know why that is true? The door opens inward. The Master is everywhere, but the student has to open his mind to hear the Masters Voice. ~ Robert Anton Wilson,
76:Why should you be helpless? Does not the Master guide you through good and bad? Why should you be so worried? I have deposited you at His holy feet. You will have to move about within that circle; you can't go beyond it. He is always protecting you. ~ Sri Sarada Devi,
77:We neither discover an objective reality nor invent a subjective reality, but… there is a process of responsive evocation, the world 'calling forth' something in me that in turn 'calls forth' something in the world. ~ Iain McGilchrist, The Master and His Emissary p. 133,
78:Be resigned to the Mother. Pray to Her earnestly, crying like a child, and you will discover the Light. Whenever we asked the Master, he told us also: ''Pray sincerely to the Mother, and She will straighten the path". He gave us this advice again and again. ~ Swami Shivananda,
79:Call on the Master devotedly; you will attain everything. I say, you are blessed; for you have been born in such an age. This is the time when you can see His divine sport. One can easily understand this divine play if he looks upon it with faith and devotion ~ Sri Sarada Devi,
80:A scholar wakes up early in the morning and seeks how to increase his knowledge. A pious wakes up and seeks how to increase his faith. But Abul-Hassan looks for how to make a human being happy." ~ Abu Hassan al-Kharaqani, (961 - 1033), one of the master Sufis of Iran, Wikipedia.,
81:Good is the mastery of the body, good the mastery of the speech, good too the mastery of the mind, good the perfect self-mastery. The disciple who is the master of himself, shall deliver his soul from every sorrow. ~ Dhammapada, the Eternal Wisdom
82:Go on repeating the Master's name & peace will be yours. All the sins of the body & the mind are washed away if one looks at Him for some time. He can see through your mind, He understands everything. Confide in Him. But don't approach Him with selfish desires ~ Swami Vijnanananda,
83:He was asked "What is evil and what is the worst evil?" The Master replied, "Evil is 'thou': and the worst evil is ' thou', when thou knowest it not." ~ Abū-Sa'īd Abul-Khayr, (967 - 1049), Famous Persian Sufi and poet who contributed extensively to the Sufi tradition, Wikipedia.,
84:How many times... have you encountered the saying, 'When the student is ready, the Master speaks?' Do you know why that is true? The door opens inward. The Master is everywhere, but the student has to open his mind to hear the Masters Voice.
   ~ Robert Anton Wilson, Masks of the Illuminati,
85:Apr 28 The Master Himself said, 'You should meditate on this portrait of Mine & that will do.' By invoking the Master one can have so many visions of light. But He must be invoked heart & soul. He is the light of the world & all-pervading. His manifestations are everywhere.~ Swami Vijnanananda,
86:The Master who bends o'er His creatures,
Suffers their sins and their errors and guides them screening the guidance;
Each through his nature He leads and the world by the lure of His wisdom. ~ Sri Aurobindo, Collected Poems, Ilion,
87:Do u ever weep for God? How wonderful is the state when the name of the Lord brings tears to the eyes! The Master said, 'if u weep before the Lord, ur tears wipe out the mind's impurities of many births, & his grace immediately descends upon u. It is good to weep before the Lord.~ Swami Turiyananda,
88:If we fail in our immediate aim, it is because he has intended the failure; often our failure or ill-result is the right road to a truer issue than an immediate and complete success would have put in our reach. ~ Sri Aurobindo, The Synthesis Of Yoga, The Master of the Work,
89:Faith is a support from above; it is the brilliant shadow thrown by a secret light that exceeds the intellect and its data; it is the heart of a hidden knowledge that is not at the mercy of immediate appearances. ~ Sri Aurobindo, The Synthesis Of Yoga, The Master of the Work,
90:Disciple: Lucky indeed are those who receive ur blessings now. Those who come later on cannot have this rare opportunity. MOTHER : What do u mean? Do u mean to say they will not succeed? God exists always everywhere. The Master is always present. They will succeed thro His grac ~ THE GOSPEL OF THE HOLY MOTHER,
91:But if we learn to live within, we infallibly awaken to this presence within us which is our more real self, a presence profound, calm, joyous and puissant of which the world is not the master — a presence which, if it is not the Lord Himself, is the radiation of the Lord within. ~ Sri Aurobindo, The Life Divine
92:The Master of Wisdom in his first coming to birth in the supreme ether of the great Light, - many his births, seven his mouths of the Word, seven his Rays, - scatters the darknesses with his cry. Rig Veda.3 ~ Sri Aurobindo, The Life Divine, Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
93:The idea of organization is the first step, that of interpretation the second. The Master of the Temple, whose grade corresponds to Binah, is sworn to interpret every phenomenon as a particular dealing of God with his soul.
   ~ Aleister Crowley, Liber ABA, Book 4, Magick, Part II, The Cup [T9],
94:Always we must repeat to the doubting intellect the promise of the Master, 'I will deliver thee from all sin and evil; do not grieve.' At the end, the flickerings of faith will cease; for we shall see his face and feel always the Divine Presence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Master of the Work, 245, [T3],
95:It is the origin and the master-clue,
A Silence overhead, an inner Voice,
A living image seated in the heart,
An unwalled wideness and a fathomless point,
The truth of all these cryptic shows in space,
The Real towards which our strivings move,
The secret grandiose meaning of our lives. ||10.26|| ~ Sri Aurobindo, Savitri, 1:3, 10.26,
96:One must learn to hear and follow the voice of the inmost soul, the direction of the Guru, the command of the Master, the working of the Divine Mother. Whoever clings to the desires and weaknesses of the flesh, the cravings and passions of the vital in it ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - II,
97:The disciple will probably be visited at night by his Teacher, who will come in a superphysical body. [...] If he has not developed his spiritual nature by right living, right thinking and right feeling during his probation as a student, he will be unable to recognize the Master when he comes. ~ Manly P Hall, What the Ancient Wisdom Expects of Its Disciples,
98:The master of existence lurks in us
   And plays at hide-and-seek with his own Force;
   In Nature's instrument loiters secret God.
   The immanent lives in man as his house;
   He has made the universe his pastime's field,
   A vast gymnasium of his works of might.
   ~ Sri Aurobindo, Savitri, The Secret Knowledge,
99:These Gods and Goddesses were he and she:
The Mother was she of Beauty and Delight,
The Word in Brahma's vast creating clasp,
The World-Puissance on almighty Shiva's lap,—
The Master and the Mother of all lives
Watching the worlds their twin reg ~ Sri Aurobindo, Savitri, The Finding of the Soul,
100:As the servant and disciple of the Master has no business with pride or egoism because all is done for him from above, so also he has no right to despond because of his personal deficiencies or the stumblings of his nature. For the Force that works in him is impersonal -- or superpersonal-and infinite.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 61,
101:When will I have vision of God ?" asked an ardent disciple of the Master. The Master took him to the sea shore and held him completely immersed in water for a while. "How did that feel ?" asked the Master. 'I thought I would die without air to breathe' replied the disciple.

Such a quest of God would reveal Him immediately' is the answer of the Master. ~ Sri Ramakrishna,
102:The soul of man is the spark of God. Though this spark is limited on the earth, still God is all-powerful; and by teaching the prayer 'Thy kingdom come, Thy will be done on earth as it is in heaven', the Master has given a key to every soul who repeats this prayer; a key to open that door behind which is the secret of that almighty power and perfect wisdom which raises the soul above all limitations. ~ Hazrat Inayat Khan,
103:Note this well that from whence soever it may come, a teaching which leads to passion and not to peace, to pride and not to modesty, to the extension of desire and not to its moderation, to the love of worldliness and not to the love.of solitude, to a violent and not to a peaceful spirit, is not the Law, is not the Discipline, is not the teaching of the Master. ~ Vinaya Pitaka, the Eternal Wisdom
104:Our object is to change into the divine nature, but the divine nature is not a mental or moral but a spiritual condition, difficult to achieve, difficult even to conceive by our intelligence. The Master of our work and our Yoga knows the thing to be done, and we must allow him to do it in us by his own means and in his own manner.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Master of the Work, 247 [T6],
105:The spiritual knowledge is then gained through meditation on the truths that are taught and it is made living and conscious by their realisation in the personal experience; the Yoga proceeds by the results of prescribed methods taught in a Scripture or a tradition and reinforced and illumined by the instructions of the Master.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Four Aids,
106:Then comes the process of visualization. You must see the picture more and more complete, see the detail, and, as the details begin to unfold the ways and means for bringing it into manifestation will develop. One thing will lead to another. Thought will lead to action, action will develop methods, methods will develop friends, and friends will bring about circumstances, and, finally, the third step, or Materialization, will have been accomplished. ~ Charles F Haanel, The Master Key System,
107:The Master came back to the drawing-room and said: "The worldly minded practise devotions, japa, and austerity only by fits and starts. But those who know nothing else but God repeat His name with every breath. Some always repeat mentally, 'Om Rāma'.

Even the followers of the path of knowledge repeat, 'Soham', 'I am He'. There are others whose tongues are always moving, repeating the name of God. One should remember and think of God constantly." ~ Sri Ramakrishna, The Gospel of Sri Ramakrishana,
108:31. For your exercise this week, visualize your friend, see him exactly as you last saw him, see the room, the furniture, recall the conversation, now see his face, see it distinctly, now talk to him about some subject of mutual interest; see his expression change, watch him smile. Can you do this? All right, you can; then arouse his interest, tell him a story of adventure, see his eyes light up with the spirit of fun or excitement. Can you do all of this? If so, your imagination is good, you are making excellent progress. ~ Charles F Haanel, The Master Key System,
109:It is the Divine who is the Master - the Self is inactive, it is always a silent wideness supporting all things - that is the static aspect. There is also the dynamic aspect through which the Divine works - behind that is the Mother. You must not lose sight of that, that it is through the Mother that all things are attained.
Again I feel that this Self is not only the Lord of this being, but that I myself am this Self. All these feelings are within myself, not above me; they come down from above. ~ Sri Aurobindo, The Mother With Letters On The Mother [T8],
110:The Master always encouraged us to practise spiritual disciplines. He would tell us: "Pray unceasingly. Be sincere. Don't show your spiritual disciplines to others. If the character is not good, what good will japam do? Young women should be very careful. Be pure. The trees suck water from the earth through their roots, unperceived. Likewise, some people show a religious nature outwardly but secretly enjoy lustful things. Don't be a hypocrite."

One time he said to me: "If you cannot remember God, think of me. That will do." ~ Sri Ramakrishna, [Post
111:Sweet Mother,
   It is much easier for me to approach You than to approach Sri Aurobindo. Why? You are all that Sri Aurobindo is for us, as well as a divine and loving Mother. So is it necessary to try to establish the same relation with him?
   You yourself have answered your own question. I am for you a mother who is very close to you, who loves and understands you; that is why it is easy for you to approach me with a loving confidence, without fear and without hesitation. Sri Aurobindo is always there to help you and guide you; but it is natural that you should approach Him with the reverence due to the Master of Yoga. 3 July 1960
   ~ The Mother, Some Answers From The Mother, 243,
112:The surest way towards this integral fulfilment is to find the Master of the secret who dwells within us, open ourselves constantly to the divine Power which is also the divine Wisdom and Love and trust to it to effect the conversion. But it is difficult for the egoistic consciousness to do this at all at the beginning. And, if done at all, it is still difficult to do it perfectly and in every strand of our nature. It is difficult at first because our egoistic habits of thought, of sensation, of feeling block up the avenues by which we can arrive at the perception that is needed. It is difficult afterwards because the faith, the surrender, the courage requisite in this path are not easy to the ego-clouded soul.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [63] [T7],
113:three paths as one :::
   We can see also that in the integral view of things these three paths are one. Divine Love should normally lead to the perfect knowledge of the Beloved by perfect intimacy, thus becoming a path of Knowledge, and to divine service, thus becoming a path of Works. So also should perfect Knowledge lead to perfect Love and Joy and a full acceptance of the works of That which is known; dedicated Works to the entire love of the Master of the Sacrifice and the deepest knowledge of His ways and His being. It is in the triple path that we come most readily to the absolute knowledge, love and service of the One in all beings and in the entire cosmic manifestation.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Introduction - The Conditions of the Synthesis, The Systems of Yoga,
114:At her will the inscrutable Supermind leans down
To guide her force that feels but cannot know,
Its breath of power controls her restless seas
And life obeys the governing Idea.
At her will, led by a luminous Immanence
The hazardous experimenting Mind
Pushes its way through obscure possibles
Mid chance formations of an unknowing world.
Our human ignorance moves towards the Truth
That Nescience may become omniscient,
Transmuted instincts shape to divine thoughts,
Thoughts house infallible immortal sight
And Nature climb towards God's identity.
The Master of the worlds self-made her slave
Is the executor of her fantasies:
She has canalised the seas of omnipotence;
She has limited by her laws the Illimitable.
~ Sri Aurobindo, Savitri, The Glory and the Fall of Life,
115:
   Often, when I read Sri Aurobindo's works or listen to His words, I am wonderstruck: how can this eternal truth, this beauty of expression escape people? It is really strange that He is not yet recognised, at least as a supreme creator, a pure artist, a poet par excellence! So I tell myself that my judgments, my appreciations are influenced by my devotion for the Master - and everyone is not devoted. I do not think this is true. But then why are hearts not yet enchanted by His words?

Who can understand Sri Aurobindo? He is as vast as the universe and his teaching is infinite...
   The only way to come a little close to him is to love him sincerely and give oneself unreservedly to his work. Thus, each one does his best and contributes as much as he can to that transformation of the world which Sri Aurobindo has predicted. 2 December 1964
   ~ The Mother, On Education, 396,
116:He found the vast Thought with seven heads that is born of the Truth; he created some fourth world and became universal. . . .
The Sons of Heaven, the Heroes of the Omnipotent, thinking the straight thought, giving voice to the Truth, founded the plane of illumination and conceived the first abode of the Sacrifice. . . . The Master of Wisdom cast down the stone defences and called to the Herds of Light, . . . the herds that stand in the secrecy on the bridge over the Falsehood between two worlds below and one above; desiring Light in the darkness, he brought upward the Ray-Herds and uncovered from the veil the three worlds; he shattered the city that lies hidden in ambush, and cut the three out of the Ocean, and discovered the Dawn and the Sun and the Light and the Word of Light. Rig Veda.2 ~ Sri Aurobindo, The Life Divine, Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
117:On the exoteric side if necessary the mind should be trained by the study of any well-developed science, such as chemistry, or mathematics. The idea of organization is the first step, that of interpretation the second. The Master of the Temple, whose grade corresponds to Binah, is sworn to interpret every phenomenon as a particular dealing of God with his soul. {85} But even the beginner may attempt this practice with advantage. Either a fact fits in or it does not; if it does not, harmony is broken; and as the Universal harmony cannot be broken, the discord must be in the mind of the student, thus showing that he is not in tune with that Universal choir. Let him then puzzle out first the great facts, then the little; until one summer, when he is bald and lethargic after lunch, he understands and appreciates the existence of flies!
   ~ Aleister Crowley, Liber ABA, Book 4, Part II, The Cup,
118:The method we have to pursue, then, is to put our whole conscious being into relation and contact with the Divine and to call Him in to transform our entire being into His, so that in a sense God Himself, the real Person in us, becomes the Sadhaka of the sadhana as well as the Master of the Yoga by whom the lower personality is used as the centre of a divine transfiguration and the instrument of its own perfection. In effect, the pressure of the Tapas, the force of consciousness in us dwelling in the Idea of the divine Nature upon that which we are in our entirety, produces its own realisation. The divine and all-knowing and all-effecting descends upon the limited and obscure, progressively illumines and energises the whole lower nature and substitutes its own action for all the terms of the inferior human light and mortal activity.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Synthesis of the Systems, 45,
119:The greatest value of the dream-state of Samadhi lies, however, not in these more outward things, but in its power to open up easily higher ranges and powers of thought, emotion, will by which the soul grows in height, range and self-mastery. Especially, withdrawing from the distraction of sensible things, it can, in a perfect power of concentrated self-seclusion, prepare itself by a free reasoning, thought, discrimination or more intimately, more finally, by an ever deeper vision and identification, for access to the Divine, the supreme Self, the transcendent Truth, both in its principles and powers and manifestations and in its highest original Being. Or it can by an absorbed inner joy and emotion, as in a sealed and secluded chamber of the soul, prepare itself for the delight of union with the divine Beloved, the Master of all bliss, rapture and Ananda.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Part Two: The Yoga of Integral Knowledge, Chapter 26, Samadhi, pg. 503,
120:Influence is more important than example. Influence is not the outward authority of the Teacher over his disciple, but the power of his contact, of his presence, of the nearness of his soul to the soul of another, infusing into it, even though in silence, that which he himself is and possesses. This is the supreme sign of the Master. For the greatest Master is much less a Teacher than a Presence pouring the divine consciousness and its constituting light and power and purity and bliss into all who are receptive around him.
   And it shall also be a sign of the teacher of the integral Yoga that he does not arrogate to himself Guruhood in a humanly vain and self-exalting spirit. His work, if he has one, is a trust from above, he himself a channel, a vessel or a representative. He is a man helping his brothers, a child leading children, a Light kindling other lights, an awakened Soul awakening souls, at highest a Power or Presence of the Divine calling to him other ~ Sri Aurobindo, The Synthesis Of Yoga,
121:THE MASTER and Mover of our works is the One, the Universal and Supreme, the Eternal and Infinite. He is the transcendent unknown or unknowable Absolute, the unexpressed and unmanifested Ineffable above us; but he is also the Self of all beings, the Master of all worlds, transcending all worlds, the Light and the Guide, the All-Beautiful and All-Blissful, the Beloved and the Lover. He is the Cosmic Spirit and all-creating Energy around us; he is the Immanent within us. All that is is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object of all Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [T1],
122:16. Master of Two Worlds:Freedom to pass back and forth across the world division, from the perspective of the apparitions of time to that of the causal deep and back-not contaminating the principles of the one with those of the other, yet permitting the mind to know the one by virtue of the other-is the talent of the master. The Cosmic Dancer, declares Nietzsche, does not rest heavily in a single spot, but gaily, lightly, turns and leaps from one position to another. It is possible to speak from only one point at a time, but that does not invalidate the insights of the rest. The individual, through prolonged psychological disciplines, gives up completely all attachment to his personal limitations, idiosyncrasies, hopes and fears, no longer resists the self-annihilation that is prerequisite to rebirth in the realization of truth, and so becomes ripe, at last, for the great at-one-ment. His personal ambitions being totally dissolved, he no longer tries to live but willingly relaxes to whatever may come to pass in him; he becomes, that is to say, an anonymity. ~ Joseph Campbell,
123:The alchemist of today is not hidden in caves and cellars, studying alone, but as he goes on with his work, it is seen that walls are built around him, and while he is in the world, like the master of old, he is not of it. As he goes further in his work, the light of other people's advice and outside help grows weaker and weaker, until finally he stands alone in darkness, and then comes the time that he must use his own lamp, and the various experiments which he has carried on must be his guide. He must take the Elixir of Life which he has developed and with it fill the lamp of his spiritual consciousness, and holding that above his head, walk into the Great Unknown, where if he has been a good and faithful servant, he will learn of the alchemy of Divinity. Where now test tubes and bottles are his implements, then worlds and globes he will study, and as a silent watcher will learn from that Divine One, who is the Great Alchemist of all the universe, the greatest alchemy of all, the creation of life, the maintenance of form, and the building of worlds. ~ Manly P Hall, The Initiates of the Flame,
124:One perceives the true nature of existence. One discovers the why and the raison d'être of existence, not by the mind and the scientific pursuit, but by the knowledge of the self and the discovery of one's soul which is all-powerful.

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

The means are in you, the path opens up more and more, gets clearer and clearer, and with the help which is at your disposal, you have only to make an effort and you shall be crowned with a Knowledge, a Light and an Ananda which surpass all existence. Whether it be to see the functioning of the atom, or to know the process of thought or the flights of imagination or even the unknown … to know oneself is to know all. It is this that one must find. ~ The Mother,
125:the first necessity :::
   An entire self-consecration, a complete equality, an unsparing effacement of the ego, a transforming deliverance of the nature from its ignorant modes of action are the steps by which the surrender of all the being and nature to the Divine Will can be prepared and achieved, -- a self-giving true, total and without reserve. The first necessity is an entire spirit of self-consecration in our works; it must become first the constant will, then the ingrained need in all the being, finally its automatic but living and conscious habit, the self-existent turn to do all action as a sacrifice to the Supreme and to the veiled Power present in us and in all beings and in all the workings of the universe. Life is the altar of this sacrifice, works are our offerings; a transcendent and universal Power and Presence as yet rather felt or glimpsed than known or seen by us is the Deity to whom they are offered. This sacrifice, this self-consecration has two sides to it; there is the work itself and there is the spirit in which it is done, the spirit of worship to the Master of Works in all that we see, think and experience.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Equality and the Annihilation of Ego,
126:all is the method of God's workings; all life is Yoga :::
   Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognize in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of the might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in Nature, in the other it becomes swift and self-conscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and there for right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Conditions of the Synthesis [47] [T1],
127:During the stage of sadhana one should describe God by all His attributes. One day Hazra said to Narendra: 'God is Infinity. Infinite is His splendour. Do you think He will accept your offerings of sweets and bananas or listen to your music? This is a mistaken notion of yours.' Narendra at once sank ten fathoms. So I said to Hazra, 'You villain! Where will these youngsters be if you talk to them like that?' How can a man live if he gives up devotion? No doubt God has infinite splendour; yet He is under the control of His devotees. A rich man's gate-keeper comes to the parlour where his master is seated with his friends. He stands on one side of the room. In his hand he has something covered with a cloth. He is very hesitant. The master asks him, 'Well, gate-keeper, what have you in your hand?' Very hesitantly the servant takes out a custard-apple from under the cover, places it in front of his master, and says, 'Sir, it is my desire that you should eat this.' The Master is impressed by his servant's devotion. With great love he takes the fruit in his hand and says: 'Ah! This is a very nice custard-apple. Where did you pick it? You must have taken a great deal of trouble to get it.'

"God is under the control of His devotees. King Duryodhana was very attentive to Krishna and said to Him, 'Please have your meal here.' But the Lord went to Vidura's hut. He is very fond of His devotees. He ate Vidura's simple rice and greens as if they were celestial food. ~ Sri Ramakrishna,
128:AHA!"
There are seven keys to the great gate,
Being eight in one and one in eight.
First, let the body of thee be still,
Bound by the cerements of will,
Corpse-rigid; thus thou mayst abort
The fidget-babes that tense the thought.
Next, let the breath-rhythm be low,
Easy, regular, and slow;
So that thy being be in tune
With the great sea's Pacific swoon.
Third, let thy life be pure and calm
Swayed softly as a windless palm.
Fourth, let the will-to-live be bound
To the one love of the Profound.
Fifth, let the thought, divinely free
From sense, observe its entity.
Watch every thought that springs; enhance
Hour after hour thy vigilance!
Intense and keen, turned inward, miss
No atom of analysis!
Sixth, on one thought securely pinned
Still every whisper of the wind!
So like a flame straight and unstirred
Burn up thy being in one word!
Next, still that ecstasy, prolong
Thy meditation steep and strong,
Slaying even God, should He distract
Thy attention from the chosen act!
Last, all these things in one o'erpowered,
Time that the midnight blossom flowered!
The oneness is. Yet even in this,
My son, thou shalt not do amiss
If thou restrain the expression, shoot
Thy glance to rapture's darkling root,
Discarding name, form, sight, and stress
Even of this high consciousness;
Pierce to the heart! I leave thee here:
Thou art the Master. I revere
Thy radiance that rolls afar,
O Brother of the Silver Star! ~ Aleister Crowley,
129:What is that work and result, if not a self-involution of Consciousness in form and a self-evolution out of form so as to actualise some mighty possibility in the universe which it has created? And what is its will in Man if not a will to unending Life, to unbounded Knowledge, to unfettered Power? Science itself begins to dream of the physical conquest of death, expresses an insatiable thirst for knowledge, is working out something like a terrestrial omnipotence for humanity. Space and Time are contracting to the vanishing-point in its works, and it strives in a hundred ways to make man the master of circumstance and so lighten the fetters of causality. The idea of limit, of the impossible begins to grow a little shadowy and it appears instead that whatever man constantly wills, he must in the end be able to do; for the consciousness in the race eventually finds the means. It is not in the individual that this omnipotence expresses itself, but the collective Will of mankind that works out with the individual as a means. And yet when we look more deeply, it is not any conscious Will of the collectivity, but a superconscious Might that uses the individual as a centre and means, the collectivity as a condition and field. What is this but the God in man, the infinite Identity, the multitudinous Unity, the Omniscient, the Omnipotent, who having made man in His own image, with the ego as a centre of working, with the race, the collective Narayana, the visvamanava as the mould and circumscription, seeks to express in them some image of the unity, omniscience, omnipotence which are the self-conception of the Divine?
   ~ Sri Aurobindo, The Life Divine,
130:8. We all recognize the Universe must have been thought into shape before it ever could have become a material fact. And if we are willing to follow along the lines of the Great Architect of the Universe, we shall find our thoughts taking form, just as the universe took concrete form. It is the same mind operating through the individual. There is no difference in kind or quality, the only difference is one of degree.
9. The architect visualizes his building, he sees it as he wishes it to be. His thought becomes a plastic mold from which the building will eventually emerge, a high one or a low one, a beautiful one or a plain one, his vision takes form on paper and eventually the necessary material is utilized and the building stands complete.
10. The inventor visualizes his idea in exactly the same manner, for instance, Nikola Tesla, he with the giant intellect, one of the greatest inventors of all ages, the man who has brought forth the most amazing realities, always visualizes his inventions before attempting to work them out. He did not rush to embody them in form and then spend his time in correcting defects. Having first built up the idea in his imagination, he held it there as a mental picture, to be reconstructed and improved by his thought. "In this way," he writes in the Electrical Experimenter. "I am enabled to rapidly develop and perfect a conception without touching anything. When I have gone so far as to embody in the invention every possible improvement I can think of, and see no fault anywhere, I put into concrete, the product of my brain. Invariably my devise works as I conceived it should; in twenty years there has not been a single exception. ~ Charles F Haanel, The Master Key System,
131:We have all a ruling defect, which is for our soul as the umbilical cord of its birth in sin, and it is by this that the enemy can always lay hold upon us: for some it is vanity, for others idleness, for the majority egotism. Let a wicked and crafty mind avail itself of this means and we are lost; we may not go mad or turn idiots, but we become positively alienated, in all the force of the expression - that is, we are subjected to a foreign suggestion. In such a state one dreads instinctively everything that might bring us back to reason, and will not even listen to representations that are opposed to our obsession. Here is one of the most dangerous disorders which can affect the moral nature. The sole remedy for such a bewitchment is to make use of folly itself in order to cure folly, to provide the sufferer with imaginary satisfactions in the opposite order to that wherein he is now lost. Endeavour, for example, to cure an ambitious person by making him desire the glories of heaven - mystic remedy; cure one who is dissolute by true love - natural remedy; obtain honourable successes for a vain person; exhibit unselfishness to the avaricious and procure for them legitimate profit by honourable participation in generous enterprises, etc. Acting in this way upon the moral nature, we may succeed in curing a number of physical maladies, for the moral affects the physical in virtue of the magical axiom: "That which is above is like unto that which is below." This is why the Master said, when speaking of the paralyzed woman: "Satan has bound her." A disease invariably originates in a deficiency or an excess, and ever at the root of a physical evil we shall find a moral disorder. This is an unchanging law of Nature. ~ Eliphas Levi, Transcendental Magic,
132:This inner Guide is often veiled at first by the very intensity of our personal effort and by the ego's preoccupation with itself and its aims. As we gain in clarity and the turmoil of egoistic effort gives place to a calmer self-knowledge, we recognise the source of the growing light within us. We recognise it retrospectively as we realise how all our obscure and conflicting movements have been determined towards an end that we only now begin to perceive, how even before our entrance into the path of the Yoga the evolution of our life has been designedly led towards its turning point. For now we begin to understand the sense of our struggles and efforts, successes and failures. At last we are able to seize the meaning of our ordeals and sufferings and can appreciate the help that was given us by all that hurt and resisted and the utility of our very falls and stumblings. We recognise this divine leading afterwards, not retrospectively but immediately, in the moulding of our thoughts by a transcendent Seer, of our will and actions by an all-embracing Power, of our emotional life by an all-attracting and all-assimilating Bliss and Love. We recognise it too in a more personal relation that from the first touched us or at the last seizes us; we feel the eternal presence of a supreme Master, Friend, Lover, Teacher. We recognise it in the essence of our being as that develops into likeness and oneness with a greater and wider existence; for we perceive that this miraculous development is not the result of our own efforts; an eternal Perfection is moulding us into its own image. One who is the Lord or Ishwara of the Yogic philosophies, the Guide in the conscious being ( caitya guru or antaryamin ), the Absolute of the thinker, the Unknowable of the Agnostic, the universal Force of the materialist, the supreme Soul and the supreme Shakti, the One who is differently named and imaged by the religions, is the Master of our Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 62 [T1],
133:But usually the representative influence occupies a much larger place in the life of the sadhaka. If the Yoga is guided by a received written Shastra, - some Word from the past which embodies the experience of former Yogins, - it may be practised either by personal effort alone or with the aid of a Guru. The spiritual knowledge is then gained through meditation on the truths that are taught and it is made living and conscious by their realisation in the personal experience; the Yoga proceeds by the results of prescribed methods taught in a Scripture or a tradition and reinforced and illumined by the instructions of the Master. This is a narrower practice, but safe and effective within its limits, because it follows a well-beaten track to a long familiar goal.

For the sadhaka of the integral Yoga it is necessary to remember that no written Shastra, however great its authority or however large its spirit, can be more than a partial expression of the eternal Knowledge. He will use, but never bind himself even by the greatest Scripture. Where the Scripture is profound, wide, catholic, it may exercise upon him an influence for the highest good and of incalculable importance. It may be associated in his experience with his awakening to crowning verities and his realisation of the highest experiences. His Yoga may be governed for a long time by one Scripture or by several successively, - if it is in the line of the great Hindu tradition, by the Gita, for example, the Upanishads, the Veda. Or it may be a good part of his development to include in its material a richly varied experience of the truths of many Scriptures and make the future opulent with all that is best in the past. But in the end he must take his station, or better still, if he can, always and from the beginning he must live in his own soul beyond the limitations of the word that he uses. The Gita itself thus declares that the Yogin in his progress must pass beyond the written Truth, - sabdabrahmativartate - beyond all that he has heard and all that he has yet to hear, - srotavyasya srutasya ca. For he is not the sadhaka of a book or of many books; he is a sadhaka of the Infinite. ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids,
134:30. Take the same position as heretofore and visualize a Battleship; see the grim monster floating on the surface of the water; there appears to be no life anywhere about; all is silence; you know that by far the largest part of the vessel is under water; out of sight; you know that the ship is as large and as heavy as a twenty-story skyscraper; you know that there are hundreds of men ready to spring to their appointed task instantly; you know that every department is in charge of able, trained, skilled officials who have proven themselves competent to take charge of this marvelous piece of mechanism; you know that although it lies apparently oblivious to everything else, it has eyes which see everything for miles around, and nothing is permitted to escape its watchful vision; you know that while it appears quiet, submissive and innocent, it is prepared to hurl a steel projectile weighing thousands of pounds at an enemy many miles away; this and much more you can bring to mind with comparatively no effort whateveR But how did the battleship come to be where it is; how did it come into existence in the first place? All of this you want to know if you are a careful observer.
   31. Follow the great steel plates through the foundries, see the thousands of men employed in their production; go still further back, and see the ore as it comes from the mine, see it loaded on barges or cars, see it melted and properly treated; go back still further and see the architect and engineers who planned the vessel; let the thought carry you back still further in order to determine why they planned the vessel; you will see that you are now so far back that the vessel is something intangible, it no longer exists, it is now only a thought existing in the brain of the architect; but from where did the order come to plan the vessel? Probably from the Secretary of Defense; but probably this vessel was planned long before the war was thought of, and that Congress had to pass a bill appropriating the money; possibly there was opposition, and speeches for or against the bill. Whom do these Congressmen represent? They represent you and me, so that our line of thought begins with the Battleship and ends with ourselves, and we find in the last analysis that our own thought is responsible for this and many other things, of which we seldom think, and a little further reflection will develop the most important fact of all and that is, if someone had not discovered the law by which this tremendous mass of steel and iron could be made to float upon the water, instead of immediately going to the bottom, the battleship could not have come into existence at all. ~ Charles F Haanel, The Master Key System,
135:The Teacher of the integral Yoga will follow as far as he may the method of the Teacher within us. He will lead the disciple through the nature of the disciple. Teaching, example, influence, - these are the three instruments of the Guru. But the wise Teacher will not seek to impose himself or his opinions on the passive acceptance of the receptive mind; he will throw in only what is productive and sure as a seed which will grow under the divine fostering within. He will seek to awaken much more than to instruct; he will aim at the growth of the faculties and the experiences by a natural process and free expansion. He will give a method as an aid, as a utilisable device, not as an imperative formula or a fixed routine. And he will be on his guard against any turning of the means into a limitation, against the mechanising of process. His whole business is to awaken the divine light and set working the divine force of which he himself is only a means and an aid, a body or a channel.

The example is more powerful than the instruction; but it is not the example of the outward acts nor that of the personal character which is of most importance. These have their place and their utility; but what will most stimulate aspiration in others is the central fact of the divine realisation within him governing his whole life and inner state and all his activities. This is the universal and essential element; the rest belongs to individual person and circumstance. It is this dynamic realisation that the sadhaka must feel and reproduce in himself according to his own nature; he need not strive after an imitation from outside which may well be sterilising rather than productive of right and natural fruits.

Influence is more important than example. Influence is not the outward authority of the Teacher over his disciple, but the power of his contact, of his presence, of the nearness of his soul to the soul of another, infusing into it, even though in silence, that which he himself is and possesses. This is the supreme sign of the Master. For the greatest Master is much less a Teacher than a Presence pouring the divine consciousness and its constituting light and power and purity and bliss into all who are receptive around him.

And it shall also be a sign of the teacher of the integral Yoga that he does not arrogate to himself Guruhood in a humanly vain and self-exalting spirit. His work, if he has one, is a trust from above, he himself a channel, a vessel or a representative. He is a man helping his brothers, a child leading children, a Light kindling other lights, an awakened Soul awakening souls, at highest a Power or Presence of the Divine calling to him other powers of the Divine. ~ Sri Aurobindo, The Synthesis of Yoga,
136:Eternal, unconfined, unextended, without cause and without effect, the Holy Lamp mysteriously burns. Without quantity or quality, unconditioned and sempiternal, is this Light.
It is not possible for anyone to advise or approve; for this Lamp is not made with hands; it exists alone for ever; it has no parts, no person; it is before "I am." Few can behold it, yet it is always there. For it there is no "here" nor "there," no "then" nor "now;" all parts of speech are abolished, save the noun; and this noun is not found either in {106} human speech or in Divine. It is the Lost Word, the dying music of whose sevenfold echo is I A O and A U M.
Without this Light the Magician could not work at all; yet few indeed are the Magicians that have know of it, and far fewer They that have beheld its brilliance!

The Temple and all that is in it must be destroyed again and again before it is worthy to receive that Light. Hence it so often seems that the only advice that any master can give to any pupil is to destroy the Temple.

"Whatever you have" and "whatever you are" are veils before that Light. Yet in so great a matter all advice is vain. There is no master so great that he can see clearly the whole character of any pupil. What helped him in the past may hinder another in the future.

Yet since the Master is pledged to serve, he may take up that service on these simple lines. Since all thoughts are veils of this Light, he may advise the destruction of all thoughts, and to that end teach those practices which are clearly conductive to such destruction.

These practices have now fortunately been set down in clear language by order of the A.'.A.'..

In these instructions the relativity and limitation of each practice is clearly taught, and all dogmatic interpretations are carefully avoided. Each practice is in itself a demon which must be destroyed; but to be destroyed it must first be evoked.

Shame upon that Master who shirks any one of these practices, however distasteful or useless it may be to him! For in the detailed knowledge of it, which experience alone can give him, may lie his opportunity for crucial assistance to a pupil. However dull the drudgery, it should be undergone. If it were possible to regret anything in life, which is fortunately not the case, it would be the hours wasted in fruitful practices which might have been more profitably employed on sterile ones: for NEMO<> in tending his garden seeketh not to single out the flower that shall be NEMO after him. And we are not told that NEMO might have used other things than those which he actually does use; it seems possible that if he had not the acid or the knife, or the fire, or the oil, he might miss tending just that one flower which was to be NEMO after him! ~ Aleister Crowley, Liber ABA, The Lamp,
137:An integral Yoga includes as a vital and indispensable element in its total and ultimate aim the conversion of the whole being into a higher spiritual consciousness and a larger divine existence. Our parts of will and action, our parts of knowledge, our thinking being, our emotional being, our being of life, all our self and nature must seek the Divine, enter into the Infinite, unite with the Eternal. But mans present nature is limited, divided, unequal, -- it is easiest for him to concentrate in the strongest part of his being and follow a definite line of progress proper to his nature: only rare individuals have the strength to take a large immediate plunge straight into the sea of the Divine Infinity. Some therefore must choose as a starting-point a concentration in thought or contemplation or the minds one-pointedness to find the eternal reality of the Self in them; others can more easily withdraw into the heart to meet there the Divine, the Eternal: yet others are predominantly dynamic and active; for these it is best to centre themselves in the will and enlarge their being through works. United with the Self and source of all by their surrender of their will into its infinity, guided in their works by the secret Divinity within or surrendered to the Lord of the cosmic action as the master and mover of all their energies of thought, feeling, act, becoming by this enlargement of being selfless and universal, they can reach by works some first fullness of a spiritual status. But the path, whatever its point of starting, must debouch into a vaster dominion; it must proceed in the end through a totality of integrated knowledge, emotion, will of dynamic action, perfection of the being and the entire nature. In the supramental consciousness, on the level of the supramental existence this integration becomes consummate; there knowledge, will, emotion, the perfection of the self and the dynamic nature rise each to its absolute of itself and all to their perfect harmony and fusion with each other, to a divine integrality, a divine perfection. For the supermind is a Truth-Consciousness in which the Divine Reality, fully manifested, no longer works with the instrumentation of the Ignorance; a truth of status of being which is absolute becomes dynamic in a truth of energy and activity of the being which is self-existent and perfect. Every movement there is a movement of the self-aware truth of Divine Being and every part is in entire harmony with the whole. Even the most limited and finite action is in the Truth-Consciousness a movement of the Eternal and Infinite and partakes of the inherent absoluteness and perfection of the Eternal and Infinite. An ascent into the supramental Truth not only raises our spiritual and essential consciousness to that height but brings about a descent of this Light and Truth into all our being and all our parts of nature. All then becomes part of the Divine Truth, an element and means of the supreme union and oneness; this ascent and descent must be therefore an ultimate aim of this Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Supermind and the Yoga of Works [279-280],
138:If this is the truth of works, the first thing the sadhaka has to do is to recoil from the egoistic forms of activity and get rid of the sense of an "I" that acts. He has to see and feel that everything happens in him by the plastic conscious or subconscious or sometimes superconscious automatism of his mental and bodily instruments moved by the forces of spiritual, mental, vital and physical Nature. There is a personality on his surface that chooses and wills, submits and struggles, tries to make good in Nature or prevail over Nature, but this personality is itself a construction of Nature and so dominated, driven, determined by her that it cannot be free. It is a formation or expression of the Self in her, - it is a self of Nature rather than a self of Self, his natural and processive, not his spiritual and permanent being, a temporary constructed personality, not the true immortal Person. It is that Person that he must become. He must succeed in being inwardly quiescent, detach himself as the observer from the outer active personality and learn the play of the cosmic forces in him by standing back from all blinding absorption in its turns and movements. Thus calm, detached, a student of himself and a witness of his nature, he realises that he is the individual soul who observes the works of Nature, accepts tranquilly her results and sanctions or withholds his sanction from the impulse to her acts. At present this soul or Purusha is little more than an acquiescent spectator, influencing perhaps the action and development of the being by the pressure of its veiled consciousness, but for the most part delegating its powers or a fragment of them to the outer personality, - in fact to Nature, for this outer self is not lord but subject to her, anı̄sa; but, once unveiled, it can make its sanction or refusal effective, become the master of the action, dictate sovereignly a change of Nature. Even if for a long time, as the result of fixed association and past storage of energy, the habitual movement takes place independent of the Purusha's assent and even if the sanctioned movement is persistently refused by Nature for want of past habit, still he will discover that in the end his assent or refusal prevails, - slowly with much resistance or quickly with a rapid accommodation of her means and tendencies she modifies herself and her workings in the direction indicated by his inner sight or volition. Thus he learns in place of mental control or egoistic will an inner spiritual control which makes him master of the Nature-forces that work in him and not their unconscious instrument or mechanic slave. Above and around him is the Shakti, the universal Mother and from her he can get all his inmost soul needs and wills if only he has a true knowledge of her ways and a true surrender to the divine Will in her. Finally, he becomes aware of that highest dynamic Self within him and within Nature which is the source of all his seeing and knowing, the source of the sanction, the source of the acceptance, the source of the rejection. This is the Lord, the Supreme, the One-in-all, Ishwara-Shakti, of whom his soul is a portion, a being of that Being and a power of that Power. The rest of our progress depends on our knowledge of the ways in which the Lord of works manifests his Will in the world and in us and executes them through the transcendent and universal Shakti. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 216,
139:HOW CAN I READ SAVITRI?
An open reply by Dr Alok Pandey to a fellow devotee

A GIFT OF LOVE TO THE WORLD
Most of all enjoy Savitri. It is Sri Aurobindo's gift of Love to the world. Read it from the heart with love and gratitude as companions and drown in its fiery bliss. That is the true understanding rather than one that comes by a constant churning of words in the head.

WHEN
Best would be to fix a time that works for you. One can always take out some time for the reading, even if it be late at night when one is done with all the daily works. Of course, a certain receptivity is needed. If one is too tired or the reading becomes too mechanical as a ritual routine to be somehow finished it tends to be less effective, as with anything else. Hence the advice is to read in a quiet receptive state.

THE PACE
As to the pace of reading it is best to slowly build up and keep it steady. To read a page or a passage daily is better than reading many pages one day and then few lines or none for days. This brings a certain discipline in the consciousness which makes one receptive. What it means is that one should fix up that one would read a few passages or a page or two daily, and then if an odd day one is enjoying and spontaneously wants to read more then one can go by the flow.

COMPLETE OR SELECTIONS?
It is best to read at least once from cover to cover. But if one is not feeling inclined for that do read some of the beautiful cantos and passages whose reference one can find in various places. This helps us familiarise with the epic and the style of poetry. Later one can go for the cover to cover reading.

READING ALOUD, SILENTLY, OR WRITING DOWN?
One can read it silently. Loud reading is needed only if one is unable to focus with silent reading. A mantra is more potent when read subtly. I am aware that some people recommend reading it aloud which is fine if that helps one better. A certain flexibility in these things is always good and rigid rules either ways are not helpful.

One can also write some of the beautiful passages with which one feels suddenly connected. It is a help in the yoga since such a writing involves the pouring in of the consciousness of Savitri through the brain and nerves and the hand.

Reflecting upon some of these magnificent lines and passages while one is engaged in one\s daily activities helps to create a background state for our inner being to get absorbed in Savitri more and more.

HOW DO I UNDERSTAND THE MEANING? DO I NEED A DICTIONARY?
It is helpful if a brief background about the Canto is known. This helps the mind top focus and also to keep in sync with the overall scene and sense of what is being read.

But it is best not to keep referring to the dictionary while reading. Let the overall sense emerge. Specifics can be done during a detailed reading later and it may not be necessary at all. Besides the sense that Sri Aurobindo has given to many words may not be accurately conveyed by the standard dictionaries. A flexibility is required to understand the subtle suggestions hinted at by the Master-poet.

In this sense Savitri is in the line of Vedic poetry using images that are at once profound as well as commonplace. That is the beauty of mystic poetry. These are things actually experienced and seen by Sri Aurobindo, and ultimately it is Their Grace that alone can reveal the intrinsic sense of this supreme revelation of the Supreme. ~ Dr Alok Pandey,
140:In the process of this change there must be by the very necessity of the effort two stages of its working. First, there will be the personal endeavour of the human being, as soon as he becomes aware by his soul, mind, heart of this divine possibility and turns towards it as the true object of life, to prepare himself for it and to get rid of all in him that belongs to a lower working, of all that stands in the way of his opening to the spiritual truth and its power, so as to possess by this liberation his spiritual being and turn all his natural movements into free means of its self-expression. It is by this turn that the self-conscious Yoga aware of its aim begins: there is a new awakening and an upward change of the life motive. So long as there is only an intellectual, ethical and other self-training for the now normal purposes of life which does not travel beyond the ordinary circle of working of mind, life and body, we are still only in the obscure and yet unillumined preparatory Yoga of Nature; we are still in pursuit of only an ordinary human perfection. A spiritual desire of the Divine and of the divine perfection, of a unity with him in all our being and a spiritual perfection in all our nature, is the effective sign of this change, the precursory power of a great integral conversion of our being and living. By personal effort a precursory change, a preliminary conversion can be effected; it amounts to a greater or less spiritualising of our mental motives, our character and temperament, and a mastery, stilling or changed action of the vital and physical life. This converted subjectivity can be made the base of some communion or unity of the soul in mind with the Divine and some partial reflection of the divine nature in the mentality of the human being. That is as far as man can go by his unaided or indirectly aided effort, because that is an effort of mind and mind cannot climb beyond itself permanently: at most it arises to a spiritualised and idealised mentality. If it shoots up beyond that border, it loses hold of itself, loses hold of life, and arrives either at a trance of absorption or a passivity. A greater perfection can only be arrived at by a higher power entering in and taking up the whole action of the being. The second stage of this Yoga will therefore be a persistent giving up of all the action of the nature into the hands of this greater Power, a substitution of its influence, possession and working for the personal effort, until the Divine to whom we aspire becomes the direct master of the Yoga and effects the entire spiritual and ideal conversion of the being. Two rules there are that will diminish the difficulty and obviate the danger. One must reject all that comes from the ego, from vital desire, from the mere mind and its presumptuous reasoning incompetence, all that ministers to these agents of the Ignorance. One must learn to hear and follow the voice of the inmost soul, the direction of the Guru, the command of the Master, the working of the Divine Mother. Whoever clings to the desires and weaknesses of the flesh, the cravings and passions of the vital in its turbulent ignorance, the dictates of his personal mind unsilenced and unillumined by a greater knowledge, cannot find the true inner law and is heaping obstacles in the way of the divine fulfilment. Whoever is able to detect and renounce those obscuring agencies and to discern and follow the true Guide within and without will discover the spiritual law and reach the goal of the Yoga. A radical and total change of consciousness is not only the whole meaning but, in an increasing force and by progressive stages, the whole method of the integral Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Integral Perfection [618],
141:There is a true movement of the intellect and there is a wrong movement: one helps, the other hinders." Questions and Answers 1929 - 1931 (5 May 1929)

   What is the true movement of the intellect?


What exactly do you understand by intellect? Is it a function of the mind or is it a part of the human being? How do you understand it?

   A function of the mind.

A function of the mind? Then it is that part of the mind which deals with ideas; is that what you mean?

Not ideas, Mother.

Not ideas? What else, then?

Ideas, but...

There is a part of the mind which receives ideas, ideas that are formed in a higher mind. Still, I don't know, it is a question of definition and one must know what exactly you mean to say.

It is intellect that puts ideas in the form of thoughts, gathering and organising the thoughts at the same time. There are great ideas which lie beyond the ordinary human mentality, which can put on all possible forms. These great ideas tend to descend, they want to manifest themselves in precise forms. These precise forms are the thoughts; and generally it is this, I believe, that is meant by intellect: it is this that gives thought-form to the ideas.

And then, there is also the organisation of the thoughts among themselves. All that has to be put in a certain order, otherwise one becomes incoherent. And after that, there is the putting of these thoughts to use for action; that is still another movement.

To be able to say what the true movement is, one must know first of all which movement is being spoken about. You have a body, well, you don't expect your body to walk on its head or its hands nor to crawl flat on its belly nor indeed that the head should be down and the legs up in the air. You give to each limb a particular occupation which is its own. This appears to you quite natural because that is the habit; otherwise, the very little ones do not know what to do, neither with their legs nor with their hands nor with their heads; it is only little by little that they learn that. Well, it is the same thing with the mind's functions. You must know which part of the mind you are speaking about, what its own function is, and then only can you say what its true movement is and what is not its true movement. For example, for the part which has to receive the master ideas and change them into thought, its true movement is to be open to the master ideas, receive them and change them into as exact, as precise, as expressive a thought as possible. For the part of the mind which has the charge of organising all these thoughts among themselves so that they might form a coherent and classified whole, not a chaos, the true movement is just to make the classification according to a higher logic and in a thoroughly clear, precise and expressive order which may be serviceable each time a thought is referred to, so that one may know where to look for it and not put quite contradictory things together. There are people whose mind does not work like that; all the ideas that come into it, without their being even aware of what the idea is, are translated into confused thoughts which remain in a kind of inner chaos. I have known people who, from the philosophical point of view - although there is nothing philosophical in it - could put side by side the most contradictory things, like ideas of hierarchic order and at the same time ideas of the absolute independence of the individual and of anarchism, and both were accepted with equal sympathy, knocked against each other in the head in the midst of a wild disorder, and these people were not even aware of it!... You know the saying: "A question well put is three-fourths solved." So now, put your question. What do you want to speak about? I am stretching out a helping hand, you have only to catch it. What is it you are speaking about, what is it that you call intellect? Do you know the difference between an idea and a thought?
   ~ The Mother, Questions And Answers 1953, 107,
142:I have never been able to share your constantly recurring doubts about your capacity or the despair that arises in you so violently when there are these attacks, nor is their persistent recurrence a valid ground for believing that they can never be overcome. Such a persistent recurrence has been a feature in the sadhana of many who have finally emerged and reached the goal; even the sadhana of very great Yogis has not been exempt from such violent and constant recurrences; they have sometimes been special objects of such persistent assaults, as I have indeed indicated in Savitri in more places than one - and that was indeed founded on my own experience. In the nature of these recurrences there is usually a constant return of the same adverse experiences, the same adverse resistance, thoughts destructive of all belief and faith and confidence in the future of the sadhana, frustrating doubts of what one has known as the truth, voices of despondency and despair, urgings to abandonment of the Yoga or to suicide or else other disastrous counsels of déchéance. The course taken by the attacks is not indeed the same for all, but still they have strong family resemblance. One can eventually overcome if one begins to realise the nature and source of these assaults and acquires the faculty of observing them, bearing, without being involved or absorbed into their gulf, finally becoming the witness of their phenomena and understanding them and refusing the mind's sanction even when the vital is still tossed in the whirl or the most outward physical mind still reflects the adverse suggestions. In the end these attacks lose their power and fall away from the nature; the recurrence becomes feeble or has no power to last: even, if the detachment is strong enough, they can be cut out very soon or at once. The strongest attitude to take is to regard these things as what they really are, incursions of dark forces from outside taking advantage of certain openings in the physical mind or the vital part, but not a real part of oneself or spontaneous creation in one's own nature. To create a confusion and darkness in the physical mind and throw into it or awake in it mistaken ideas, dark thoughts, false impressions is a favourite method of these assailants, and if they can get the support of this mind from over-confidence in its own correctness or the natural rightness of its impressions and inferences, then they can have a field day until the true mind reasserts itself and blows the clouds away. Another device of theirs is to awake some hurt or rankling sense of grievance in the lower vital parts and keep them hurt or rankling as long as possible. In that case one has to discover these openings in one's nature and learn to close them permanently to such attacks or else to throw out intruders at once or as soon as possible. The recurrence is no proof of a fundamental incapacity; if one takes the right inner attitude, it can and will be overcome. The idea of suicide ought never to be accepted; there is no real ground for it and in any case it cannot be a remedy or a real escape: at most it can only be postponement of difficulties and the necessity for their solution under no better circumstances in another life. One must have faith in the Master of our life and works, even if for a long time he conceals himself, and then in his own right time he will reveal his Presence.
   I have tried to dispel all the misconceptions, explain things as they are and meet all the points at issue. It is not that you really cannot make progress or have not made any progress; on the contrary, you yourself have admitted that you have made a good advance in many directions and there is no reason why, if you persevere, the rest should not come. You have always believed in the Guruvada: I would ask you then to put your faith in the Guru and the guidance and rely on the Ishwara for the fulfilment, to have faith in my abiding love and affection, in the affection and divine goodwill and loving kindness of the Mother, stand firm against all attacks and go forward perseveringly towards the spiritual goal and the all-fulfilling and all-satisfying touch of the All-Blissful, the Ishwara.
   ~ Sri Aurobindo, Letters On Yoga - IV,
143:GURU YOGA
   Guru yoga is an essential practice in all schools of Tibetan Buddhism and Bon. This is true in sutra, tantra, and Dzogchen. It develops the heart connection with the masteR By continually strengthening our devotion, we come to the place of pure devotion in ourselves, which is the unshakeable, powerful base of the practice. The essence of guru yoga is to merge the practitioner's mind with the mind of the master.
   What is the true master? It is the formless, fundamental nature of mind, the primordial awareness of the base of everything, but because we exist in dualism, it is helpful for us to visualize this in a form. Doing so makes skillful use of the dualisms of the conceptual mind, to further strengthen devotion and help us stay directed toward practice and the generation of positive qualities.
   In the Bon tradition, we often visualize either Tapihritsa* as the master, or the Buddha ShenlaOdker*, who represents the union of all the masters. If you are already a practitioner, you may have another deity to visualize, like Guru Rinpoche or a yidam or dakini. While it is important to work with a lineage with which you have a connection, you should understand that the master you visualize is the embodiment of all the masters with whom you are connected, all the teachers with whom you have studied, all the deities to whom you have commitments. The master in guru yoga is not just one individual, but the essence of enlightenment, the primordial awareness that is your true nature.
   The master is also the teacher from whom you receive the teachings. In the Tibetan tradition, we say the master is more important than the Buddha. Why? Because the master is the immediate messenger of the teachings, the one who brings the Buddha's wisdom to the student. Without the master we could not find our way to the Buddha. So we should feel as much devotion to the master as we would to the Buddha if the Buddha suddenly appeared in front of us.
   Guru yoga is not just about generating some feeling toward a visualized image. It is done to find the fundamental mind in yourself that is the same as the fundamental mind of all your teachers, and of all the Buddhas and realized beings that have ever lived. When you merge with the guru, you merge with your pristine true nature, which is the real guide and masteR But this should not be an abstract practice. When you do guru yoga, try to feel such intense devotion that the hair stands upon your neck, tears start down your face, and your heart opens and fills with great love. Let yourself merge in union with the guru's mind, which is your enlightened Buddha-nature. This is the way to practice guru yoga.
  
The Practice
   After the nine breaths, still seated in meditation posture, visualize the master above and in front of you. This should not be a flat, two dimensional picture-let a real being exist there, in three dimensions, made of light, pure, and with a strong presence that affects the feeling in your body,your energy, and your mind. Generate strong devotion and reflect on the great gift of the teachings and the tremendous good fortune you enjoy in having made a connection to them. Offer a sincere prayer, asking that your negativities and obscurations be removed, that your positive qualities develop, and that you accomplish dream yoga.
   Then imagine receiving blessings from the master in the form of three colored lights that stream from his or her three wisdom doors- of body, speech, and mind-into yours. The lights should be transmitted in the following sequence: White light streams from the master's brow chakra into yours, purifying and relaxing your entire body and physical dimension. Then red light streams from the master's throat chakra into yours, purifying and relaxing your energetic dimension. Finally, blue light streams from the master's heart chakra into yours, purifying and relaxing your mind.
   When the lights enter your body, feel them. Let your body, energy, and mind relax, suffused inwisdom light. Use your imagination to make the blessing real in your full experience, in your body and energy as well as in the images in your mind.
   After receiving the blessing, imagine the master dissolving into light that enters your heart and resides there as your innermost essence. Imagine that you dissolve into that light, and remain inpure awareness, rigpa.
   There are more elaborate instructions for guru yoga that can involve prostrations, offerings, gestures, mantras, and more complicated visualizations, but the essence of the practice is mingling your mind with the mind of the master, which is pure, non-dual awareness. Guru yoga can be done any time during the day; the more often the better. Many masters say that of all the practices it is guru yoga that is the most important. It confers the blessings of the lineage and can open and soften the heart and quiet the unruly mind. To completely accomplish guru yoga is to accomplish the path.
   ~ Tenzin Wangyal Rinpoche, The Tibetan Yogas Of Dream And Sleep, [T3],
144: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,
145:SECTION 1. Books for Serious Study
   Liber CCXX. (Liber AL vel Legis.) The Book of the Law. This book is the foundation of the New Æon, and thus of the whole of our work.
   The Equinox. The standard Work of Reference in all occult matters. The Encyclopaedia of Initiation.
   Liber ABA (Book 4). A general account in elementary terms of magical and mystical powers. In four parts: (1) Mysticism (2) Magical (Elementary Theory) (3) Magick in Theory and Practice (this book) (4) The Law.
   Liber II. The Message of the Master Therion. Explains the essence of the new Law in a very simple manner.
   Liber DCCCXXXVIII. The Law of Liberty. A further explanation of The Book of the Law in reference to certain ethical problems.
   Collected Works of A. Crowley. These works contain many mystical and magical secrets, both stated clearly in prose, and woven into the Robe of sublimest poesy.
   The Yi King. (S. B. E. Series [vol. XVI], Oxford University Press.) The "Classic of Changes"; give the initiated Chinese system of Magick.
   The Tao Teh King. (S. B. E. Series [vol. XXXIX].) Gives the initiated Chinese system of Mysticism.
   Tannhäuser, by A. Crowley. An allegorical drama concerning the Progress of the Soul; the Tannhäuser story slightly remodelled.
   The Upanishads. (S. B. E. Series [vols. I & XV.) The Classical Basis of Vedantism, the best-known form of Hindu Mysticism.
   The Bhagavad-gita. A dialogue in which Krishna, the Hindu "Christ", expounds a system of Attainment.
   The Voice of the Silence, by H.P. Blavatsky, with an elaborate commentary by Frater O.M. Frater O.M., 7°=48, is the most learned of all the Brethren of the Order; he has given eighteen years to the study of this masterpiece.
   Raja-Yoga, by Swami Vivekananda. An excellent elementary study of Hindu mysticism. His Bhakti-Yoga is also good.
   The Shiva Samhita. An account of various physical means of assisting the discipline of initiation. A famous Hindu treatise on certain physical practices.
   The Hathayoga Pradipika. Similar to the Shiva Samhita.
   The Aphorisms of Patanjali. A valuable collection of precepts pertaining to mystical attainment.
   The Sword of Song. A study of Christian theology and ethics, with a statement and solution of the deepest philosophical problems. Also contains the best account extant of Buddhism, compared with modern science.
   The Book of the Dead. A collection of Egyptian magical rituals.
   Dogme et Rituel de la Haute Magie, by Eliphas Levi. The best general textbook of magical theory and practice for beginners. Written in an easy popular style.
   The Book of the Sacred Magic of Abramelin the Mage. The best exoteric account of the Great Work, with careful instructions in procedure. This Book influenced and helped the Master Therion more than any other.
   The Goetia. The most intelligible of all the mediæval rituals of Evocation. Contains also the favourite Invocation of the Master Therion.
   Erdmann's History of Philosophy. A compendious account of philosophy from the earliest times. Most valuable as a general education of the mind.
   The Spiritual Guide of [Miguel de] Molinos. A simple manual of Christian Mysticism.
   The Star in the West. (Captain Fuller). An introduction to the study of the Works of Aleister Crowley.
   The Dhammapada. (S. B. E. Series [vol. X], Oxford University Press). The best of the Buddhist classics.
   The Questions of King Milinda. (S. B. E. Series [vols. XXXV & XXXVI].) Technical points of Buddhist dogma, illustrated bydialogues.
   Liber 777 vel Prolegomena Symbolica Ad Systemam Sceptico-Mysticæ Viæ Explicandæ, Fundamentum Hieroglyphicam Sanctissimorum Scientiæ Summæ. A complete Dictionary of the Correspondences of all magical elements, reprinted with extensive additions, making it the only standard comprehensive book of reference ever published. It is to the language of Occultism what Webster or Murray is to the English language.
   Varieties of Religious Experience (William James). Valuable as showing the uniformity of mystical attainment.
   Kabbala Denudata, von Rosenroth: also The Kabbalah Unveiled, by S.L. Mathers. The text of the Qabalah, with commentary. A good elementary introduction to the subject.
   Konx Om Pax [by Aleister Crowley]. Four invaluable treatises and a preface on Mysticism and Magick.
   The Pistis Sophia [translated by G.R.S. Mead or Violet McDermot]. An admirable introduction to the study of Gnosticism.
   The Oracles of Zoroaster [Chaldæan Oracles]. An invaluable collection of precepts mystical and magical.
   The Dream of Scipio, by Cicero. Excellent for its Vision and its Philosophy.
   The Golden Verses of Pythagoras, by Fabre d'Olivet. An interesting study of the exoteric doctrines of this Master.
   The Divine Pymander, by Hermes Trismegistus. Invaluable as bearing on the Gnostic Philosophy.
   The Secret Symbols of the Rosicrucians, reprint of Franz Hartmann. An invaluable compendium.
   Scrutinium Chymicum [Atalanta Fugiens]¸ by Michael Maier. One of the best treatises on alchemy.
   Science and the Infinite, by Sidney Klein. One of the best essays written in recent years.
   Two Essays on the Worship of Priapus [A Discourse on the Worship of Priapus &c. &c. &c.], by Richard Payne Knight [and Thomas Wright]. Invaluable to all students.
   The Golden Bough, by J.G. Frazer. The textbook of Folk Lore. Invaluable to all students.
   The Age of Reason, by Thomas Paine. Excellent, though elementary, as a corrective to superstition.
   Rivers of Life, by General Forlong. An invaluable textbook of old systems of initiation.
   Three Dialogues, by Bishop Berkeley. The Classic of Subjective Idealism.
   Essays of David Hume. The Classic of Academic Scepticism.
   First Principles by Herbert Spencer. The Classic of Agnosticism.
   Prolegomena [to any future Metaphysics], by Immanuel Kant. The best introduction to Metaphysics.
   The Canon [by William Stirling]. The best textbook of Applied Qabalah.
   The Fourth Dimension, by [Charles] H. Hinton. The best essay on the subject.
   The Essays of Thomas Henry Huxley. Masterpieces of philosophy, as of prose.
   ~ Aleister Crowley, Liber ABA, Appendix I: Literature Recommended to Aspirants

*** WISDOM TROVE ***

1:You are the Master of your own Destiny ~ sivananda, @wisdomtrove
2:Today I will be the master of my emotions. ~ og-mandino, @wisdomtrove
3:Faith is the master, and reason the maid-servant. ~ martin-luther, @wisdomtrove
4:The Jews are the master robbers of the modern age. ~ napoleon-bonaparte, @wisdomtrove
5:You are the Master of your Fate, the Captain of your Soul. ~ henry-ford, @wisdomtrove
6:Christ is the master; the Scriptures are only the servant. ~ martin-luther, @wisdomtrove
7:Be the master of your will but the servant of your conscience. ~ robin-sharma, @wisdomtrove
8:Love is the master key that opens the gates of happiness. ~ oliver-wendell-holmes-sr, @wisdomtrove
9:There is no Master but the Master,” he said, “and QT-1 is his prophet. ~ isaac-asimov, @wisdomtrove
10:You are your master. Only you have the master keys to open the inner locks. ~ amit-ray, @wisdomtrove
11:You are the Master, the mind is your servant. That is the correct relationship. ~ mooji, @wisdomtrove
12:What the caterpillar calls the end of the world the master calls a butterfly. ~ richard-bach, @wisdomtrove
13:The bibliophile is the master of his books, the bibliomaniac their slave. ~ henry-ward-beecher, @wisdomtrove
14:You are the master of your life, and the Universe is answering your every command. ~ rhonda-byrne, @wisdomtrove
15:A disciple having asked for a definition of charity, the Master said LOVE ONE ANOTHER. ~ confucius, @wisdomtrove
16:There is no greater pride and glory than to be a perfect instrument of the Master. ~ sri-aurobindo, @wisdomtrove
17:Make me the the master of education, and I will undertake to change the world. ~ gottfried-wilhelm-leibniz, @wisdomtrove
18:Satan is the master distracter. He is always working to keep us off track in our walk with God. ~ joyce-meyer, @wisdomtrove
19:The man who speaks to you of sacrifice, speaks of slaves and masters. And intends to be the master. ~ ayn-rand, @wisdomtrove
20:The Master said, The gentleman understands what is right, whereas the petty man understands profit. ~ confucius, @wisdomtrove
21:It is just the little touches after the average man would quit that make the master's fame. ~ orison-swett-marden, @wisdomtrove
22:The Master was entirely free from four things: prejudice, foregone conclusions, obstinacy, and egoism. ~ confucius, @wisdomtrove
23:Your ability to set goals and to make plans for their accomplishment is the master skill of success. ~ brian-tracy, @wisdomtrove
24:The Master would insist that the final barrier to our attaining God was the word and concept God. ~ anthony-de-mello, @wisdomtrove
25:Spirituality is indeed the master-key of the Indian mind; the sense of the infinitive is native to it. ~ sri-aurobindo, @wisdomtrove
26:In the fury of the moment/ I can see the Master's hand In every leaf that trembles, in/ every grain of sand. ~ bob-dylan, @wisdomtrove
27:What is the secret of your serenity? Said the master: "Wholehearted cooperation with the inevitable." ~ anthony-de-mello, @wisdomtrove
28:The Master said, "A true teacher is one who, keeping the past alive, is also able to understand the present." ~ confucius, @wisdomtrove
29:The real scholar learns how to evolve the unknown from the known, and draws near the master. ~ johann-wolfgang-von-goethe, @wisdomtrove
30:The Master said, If your conduct is determined solely by considerations of profit you will arouse great resentment. ~ confucius, @wisdomtrove
31:What is love?; "The total absence of fear," said the Master; "What is it we fear?"; "Love," said the Master. ~ anthony-de-mello, @wisdomtrove
32:I can do only one thing, like a little dog follow closely the Master's footsteps. Pray that I be a cheerful dog. ~ mother-teresa, @wisdomtrove
33:Religion is interested primarily in the One who is the source of all things, the master of every phenomenon. ~ aiden-wilson-tozer, @wisdomtrove
34:Donôt miss what the Lord has in store for those who love Him and are willing to let Him be the Master of their lives. ~ billy-graham, @wisdomtrove
35:There is one single thread binding my way together... the way of the Master consists in doing one's best... that is all. ~ confucius, @wisdomtrove
36:To follow the path look to the master follow the master walk with the master see through the master become the master. ~ jianzhi-sengcan, @wisdomtrove
37:A newly married couple said, "What shall we do to make our love endure?" Said the Master, "Love other things together". ~ anthony-de-mello, @wisdomtrove
38:Any man who does not think that what he has is more than ample, is an unhappy man, even if he is the master of the whole world. ~ epicurus, @wisdomtrove
39:If Christ be anything he must be everything. O rest not till love and faith in Jesus be the master passions of your soul! ~ charles-spurgeon, @wisdomtrove
40:The church must be reminded that it is not the master, or the servant of the state, but rather the conscience of the state. ~ martin-luther-king, @wisdomtrove
41:A creditor is worse than a slave-owner; for the master owns only your person, but a creditor owns your dignity, and can command it. ~ victor-hugo, @wisdomtrove
42:How, without clothes, could we possess the master organ, soul's seat and true pineal gland of the body social&
43:The Master said, I set my heart on the Way, base myself on virtue, lean upon benevolence for support and take my recreation in the arts. ~ confucius, @wisdomtrove
44:Love is the master-key that opens the gates of happiness, of hatred, of jealousy, and, most easily of all, the gate of fear. ~ oliver-wendell-holmes-sr, @wisdomtrove
45:Men live in glad obedience to the masters they believe in, or they live in a frictional opposition to the master they wish to undermine. ~ d-h-lawrence, @wisdomtrove
46:You are so proud of your intelligence," said the master. "You are like a like a condemned man, proud of the vastness of his prison cell. ~ anthony-de-mello, @wisdomtrove
47:Make the most of prayer. ... Prayer is the master-weapon. We should be wise if we used it more, and did so with a more specific purpose. ~ charles-spurgeon, @wisdomtrove
48:Are you going to let the obstacles in your life be stumbling blocks or stepping stones? Choose the positive. You are the master of your attitude. ~ bruce-lee, @wisdomtrove
49:A disciple asked, "Who is a Master?" The Master replied, "Anyone to whom it is given to let go of the ego. Such a person's life is then a masterpiece. ~ anthony-de-mello, @wisdomtrove
50:My former master taught me to accept birth and death. "Then what have you come to me for?" asked the master. "To learn to accept what lies in between." ~ anthony-de-mello, @wisdomtrove
51:Said the monk: "All these mountains and rivers and the earth and stars - where do they come from?" Said the master: "Where does your question come from?" ~ anthony-de-mello, @wisdomtrove
52:The Master knows better than to exhaust His servants and quench the light of Israel. Rest time is not waste time. It is economy to gather fresh strength. ~ charles-spurgeon, @wisdomtrove
53:The Master said, If out of the three hundred songs I had to take one phrase to cover all my teachings, I would say &
54:The mark of your ignorance is the depth of your belief in injustice and tragedy. What the caterpillar calls the end of the world, the Master calls the butterfly. ~ richard-bach, @wisdomtrove
55:The master said, &
56:We make real that to which we pay attention. The Master knows this. The Master places himself at choice with regard to that which she chooses to make real. ~ neale-donald-walsch, @wisdomtrove
57:The Master Mind principle: Two or more people actively engaged in the pursuit of a definite purpose with a positive mental attitude, constitute an unbeatable force. ~ napoleon-hill, @wisdomtrove
58:Up from Earth's Centre through the Seventh Gate rose, and on the Throne of Saturn sate; And many a Knot unravel'd by the Road; But not the Master-knot of Human Fate. ~ omar-khayyam, @wisdomtrove
59:Isn't there such a thing as social liberation?" "Of course there is," said the Master. "How would you describe it?" "Liberation from the need to belong to the herd. ~ anthony-de-mello, @wisdomtrove
60:God, the Master Weaver. He stretches the yarn and intertwines the colors, the ragged twine with the velvet strings, the pains with the pleasures. Nothing escapes his reach. ~ max-lucado, @wisdomtrove
61:You yourself are the Teacher, and the Pupil, you're the Master, you're the Guru, you are the Leader, you are Everything! And, to understand, is to transform what Is. ~ jiddu-krishnamurti, @wisdomtrove
62:The master of a single trade can support a family. The master of seven trades cannot support himself. The wind is never for the sailor who knows not to what port he is bound. ~ og-mandino, @wisdomtrove
63:The Master said, true gentleman is one who has set his heart upon the Way. A fellow who is ashamed merely of shabby clothing or modest meals is not even worth conversing with. ~ confucius, @wisdomtrove
64:The animal wrests the whip from its master and whips itself in order to become master, not knowing that this is only a fantasy produced by a new knot in the master's whiplash." ~ franz-kafka, @wisdomtrove
65:What is my identity ?" "Nothing," said the Master. "You mean that I am an emptiness and a void?" said the incredulous disciple. "Nothing that can be labeled." said the Master. ~ anthony-de-mello, @wisdomtrove
66:Should we be mindful of dreams? Joseph asked. Can we interpret them? The Master looked into his eyes and said tersely: We should be mindful of everything, for we can interpret everything. ~ hermann-hesse, @wisdomtrove
67:It is a grand thing to see a man thoroughly possessed with one master-passion. Such a man is sure to be strong, and if the master-principle be excellent, he is sure to be excellent, too. ~ charles-spurgeon, @wisdomtrove
68:Man may become the master of himself, and of his environment, because he has the POWER TO INFLUENCE HIS OWN SUBCONSCIOUS MIND, and through it, gain the cooperation of Infinite Intelligence. ~ napoleon-hill, @wisdomtrove
69:The Master said of Gong Yechang, He is marriageable. Although he was once imprisoned and branded as a criminal, he was in fact innocent of any crime. The Master gave him his daughter in marriage. ~ confucius, @wisdomtrove
70:God is self-evident, impersonal, omniscient, the Knower and the Master of nature, the Lord of all. He is behind all worship and it is being done according to Him, whether we know it or not. ~ swami-vivekananda, @wisdomtrove
71:Tsze-Kung asked, Is there one word with which to act in accordance throughout a lifetime? The Master said, Is not reciprocity such a word? What you do not want done to yourself, do not do to others. ~ confucius, @wisdomtrove
72:The Master created humans first as the lowest type, most easily formed. Gradually, he replaced them by robots, the next higher step, and finally he created me, to take the place of the last humans. ~ isaac-asimov, @wisdomtrove
73:God doesn’t care what you’re not. He cares who you are. You are His, you come from the Master, and when He adds His extra to your ordinary and His super to your natural, nothing is impossible for you. ~ joel-osteen, @wisdomtrove
74:You weren't an accident. You weren't mass produced. You aren't an assembly-line product. You were deliberately planned, specifically gifted, and lovingly positioned on the earth by the Master Craftsman. ~ max-lucado, @wisdomtrove
75:I have discovered nothing. I have only found out what I knew. I understand the force that in the past gave me life, and now too gives me life. I have been set free from falsity, I have found the Master. ~ leo-tolstoy, @wisdomtrove
76:Old Tom Bombadil is a merry fellow, Bright blue his jacket is, and his boots are yellow. None has ever caught him yet, for Tom, he is the Master: His songs are stronger songs, and his feet are faster. ~ j-r-r-tolkien, @wisdomtrove
77:No doubt it is an evil to be bound by laws, but it is necessary at the immature stage to be guided by rules; in other words, as the Master used to say that the sapling must be hedged round, and so on. ~ swami-vivekananda, @wisdomtrove
78:The way you learn is by sitting with the Master, as he moves into those states of attention, you feel that and follow him. He generates tremendous energy when he's doing anything. You are taught inwardly. ~ frederick-lenz, @wisdomtrove
79:A disciple said to him, "I am ready, in the quest for God , to give up anything: wealth, friends, family, country, life itself. What else can a person give up?" The Master calmly replied, "One's beliefs about God. ~ anthony-de-mello, @wisdomtrove
80:A disciple, in his reverence for the Master, looked upon him as God incarnate. "Tell me, O Master," he said, "why you have come into this world." "To teach fools like you to stop wasting their time worshiping Masters. ~ anthony-de-mello, @wisdomtrove
81:From tonight onwards, take complete control of your life. Decide, once and for all, to be the master of your fate. Run your own race. Discover your calling and you will start to experience the ecstasy of an inspired life. ~ robin-sharma, @wisdomtrove
82:It is just the little difference between the good and the best that makes the difference between the artist and the artisan. It is just the little touches after the average man would quit that makes the master's fame. ~ orison-swett-marden, @wisdomtrove
83:Shall I ever be able to read that story again; the one I couldn't remember? Will you tell it to me, Aslan? Oh do,do,do." "Indeed,yes, I will tell it to you for years and years. But now, come. We must meet the master of this house. ~ c-s-lewis, @wisdomtrove
84:Joy is the wild card of life; it supersedes every other formula for success. If you can find a way to create joy, you can rise beyond all external factors. If you can play at whatever you are doing, you are the master of your life. ~ alan-cohen, @wisdomtrove
85:The Master said, what a worthy man was Yan Hui! Living in a narrow alley, subsisting upon meager bits of rice and water‚ other people could not have borne such hardship, and yet it never spoiled Hui's joy. What a worthy man was Hui! ~ confucius, @wisdomtrove
86:The master is totally at one with this moment. He or she does not oppose, internally, this moment. He or she offers no inner- resistance to this moment - to the isness of now - to whatever arises now. It is not resisted internally. ~ eckhart-tolle, @wisdomtrove
87:When government gets too big, freedom is lost. Government is supposed to be the servant. But when a government can tax the people with no limit or restraint on what the government can take, then the government has become the master. ~ ronald-reagan, @wisdomtrove
88:There is a theory that if you yearn sincerely enough for a Guru, you will find one. The universe will shift, destiny's molecules will get themselves organized and your path will soon intersect with the path of the master you need. ~ elizabeth-gilbert, @wisdomtrove
89:Suffering makes us capable of the full force of the Master of Delight; it makes us capable also to bear the utter play of the Master of Power. Pain is the key that opens the gates of strength; it is the high-road that leads to the city of beatitude. ~ sri-aurobindo, @wisdomtrove
90:The master of ceremonies asked people to say what they thought the function of the novel might be in modern society, and one critic said, To provide touches of color in rooms with all-white walls. Another one said, To describe blow-jobs artistically. ~ kurt-vonnegut, @wisdomtrove
91:You are the architect of your own destiny; you are the master of your own fate; you are behind the steering wheel of your life. There are no limitations to what you can do, have, or be. Except the limitations you place on yourself by your own thinking. ~ brian-tracy, @wisdomtrove
92:The master of ceremonies asked people to say what they thought the function of the novel might be in modern society, and one critic said, “To provide touches of color in rooms with all-white walls.” Another one said, “To describe blow-jobs artistically. ~ kurt-vonnegut, @wisdomtrove
93:For us who are observers of ourselves there can never be a hidden desire or hidden motivation. If we are always observing ourselves nothing hidden can come in without being spotted, and nothing hidden can get done, because we (the master) are always there." ~ barry-long, @wisdomtrove
94:A dog starv'd at the master's gate Predicts the ruin of the State. A horse misus'd upon the road Calls to heaven for human blood. Each outcry of the hunted hare A fibre from the brain does tear, A skylark wounded on the wing, A cherubim does cease to sing. ~ william-blake, @wisdomtrove
95:If by excessive labor we die before reaching the average age of man, worn out in the Master's service, then glory be to God. We shall have so much less of earth and so much more of heaven. It is our duty and our privilege to exhaust our lives for Jesus. ~ charles-spurgeon, @wisdomtrove
96:It only stands to reason that where there's sacrifice, there's someone collecting the sacrificial offerings. Where there's service, there is someone being served. The man who speaks to you of sacrifice is speaking of slaves and masters, and intends to be the master. ~ ayn-rand, @wisdomtrove
97:I'm not a master. I'm a student-master, meaning that I have the knowledge of a master and the expertise of a master, but I'm still learning. So I'm a student-master. I don't believe in the word &
98:A disciple was one day recalling how Buddha , Jesus , Mohammed were branded as rebels and heretics by their contemporaries. Said the Master, Nobody can be said to have attained the pinnacle of Truth until a thousand sincere people have denounced him for blasphemy . ~ anthony-de-mello, @wisdomtrove
99:Do you know how a lover of God feels? His attitude is: "0 God, Thou art the Master, and I am Thy servant. Thou art the Mother, and I am Thy child." Or again: "Thou art my Father and Mother. Thou art the Whole, and I am a part." He doesn't like to say, "I am Brahman." ~ sri-ramakrishna, @wisdomtrove
100:One day, a philosopher asked, "What is the purpose of creation?" "Lovemaking," said the Master. Later, to his disciples, he said, "Before creation, love was. After creation, love was made. When love is consummated, creation will cease to be, and love will be forever." ~ anthony-de-mello, @wisdomtrove
101:Read, read, read. Read everything - trash, classics, good and bad, and see how they do it. Just like a carpenter who works as an apprentice and studies the master. Read! You'll absorb it. Then write. If it is good, you'll find out. If it's not, throw it out the window. ~ william-faulkner, @wisdomtrove
102:Your ability to set goals is the master skill of success. Goals unlock your positive mind and release ideas and energy for goal attainment. Without goals, you simply drift and flow on the currents of life. With goals, you fly like an arrow, straight and true to your target. ~ brian-tracy, @wisdomtrove
103:You fear the world too much,' she answered gently. &
104:The Master said, "To study, and then in a timely fashion to practice what you have learned - is this not satisfying? To have companions arrive from afar - is this not a joy? To remain unrecognized by others and yet remain free of resentment - is this not the mark of the gentleman?" ~ confucius, @wisdomtrove
105:Read, read, read. Read everything - trash, classics, good and bad, and see how they do it. Just like a carpenter who works as an apprentice and studies the master. Read! You'll absorb it. Then write. If it's good, you'll find out. If it's not, throw it out of the window. ~ william-faulkner, @wisdomtrove
106:A man likes to believe that he is the master of his soul. But as long as he is unable to control his moods and emotions, or to be conscious of the myriad secret ways in which unconscious factors insinuate themselves into his arrangements and decisions, he is certainly not his own master. ~ carl-jung, @wisdomtrove
107:It is a great mortification to the vanity of man, that his utmost art and industry can never equal the meanest of nature's productions, either for beauty or value. Art is only the under-workman, and is employed to give a few strokes of embellishment to those pieces, which come from the hand of the master. ~ david-hume, @wisdomtrove
108:Even though artists of all kinds claim to put their hearts and souls into their works, it will only confuse you, for example, if you try to discern a painter by his paintings. His masterpiece may be the master because of its iridescence; it may display a hundred different perspectives through his single face. ~ criss-jami, @wisdomtrove
109:The Master said, A gentleman, in his plans, thinks of the Way; he does not think how he is going to make a living. Even farming sometimes entails 5 times of shortage; and even learning may incidentally lead to high pay. But a gentleman's anxieties concern the progress of the Way; he has no anxiety concerning poverty. ~ confucius, @wisdomtrove
110:The church must be reminded that it is not the master or the servant of the state, but rather the conscience of the state. It must be the guide and the critic of the state, and never its tool. If the church does not recapture its prophetic zeal, it will become an irrelevant social club without moral or spiritual authority. ~ martin-luther-king, @wisdomtrove
111:A disciple came to the celebrated Master of the Good Name with a question. Rabbi, how are we to distinguish between a true master and a fake? And the master of the good name said, When you meet a person who poses as a master, ask him a question: whether he knows how to purify your thoughts. If he says that he knows, then he is a fake. ~ elie-wiesel, @wisdomtrove
112:When we live apart from God, our lives get out of tune - out of harmony with others and with God. But if we live in tune with the Master, we, too, will find ourselves surrounded by His beautiful music. As this new year begins, ask God to help you tune your life every day to His Word, so you can bring harmony and joy to those around you. ~ billy-graham, @wisdomtrove
113:What good is this body? Let it go in helping others. Did not the Master preach until the very end? And shall I not do the same? I do not care a straw if the body goes. You cannot imagine how happy I am when I find earnest seekers after truth to talk to. In the work of waking up Atman in my fellow men I shall gladly die again and again! ~ swami-vivekananda, @wisdomtrove
114:The fastest way to become the master of your thoughts and emotions is through challenging situations. If your life is going along fairly smoothly, there are not the same opportunities that enable you to strengthen your power and become the master of your thoughts and emotions. You see, even challenges are beautiful opportunities in disguise. ~ rhonda-byrne, @wisdomtrove
115:A Zen master was walking with one of his students who asked him: ‘How can I awaken?’ The master was quiet for a moment and then he replied: ‘Can you hear that babbling brook? … Enter there.’ The master is telling him to become profoundly conscious of what he’s already experiencing, by ‘entering’ into his sensual experience in the present moment. ~ tim-freke, @wisdomtrove
116:My name should not be made prominent. It is my ideas that I want to see realized. The disciples of all the prophets have always inextricably mixed up the ideas of the Master with person, and at last killed the ideas for the person. The disciples of Sri Ramakrishna must guard against doing the same thing. Work for the idea, not the person. ~ swami-vivekananda, @wisdomtrove
117:The poor dog, in life the firmest friend, The first to welcome, foremost to defend, Whose honest heart is still the master's own, Who labours, fights, lives, breathes for him alone, Unhonour'd falls, unnoticed all his worth, Denied in heaven the soul he held on earth, While man, vain insect hopes to be forgiven, And claims himself a sole exclusive heaven. ~ lord-byron, @wisdomtrove
118:The Master said, The case is like that of someone raising a mound. If he stops working, the fact that it perhaps needed only one more basketful makes no difference; I stay where I am. Whereas even if he has not got beyond leveling the ground, but is still at work, the fact that he has only tilted one basketful of earth makes no difference. I go to help him. ~ confucius, @wisdomtrove
119:This place is the Devil, or at least his principal residence, they call it the University, but any other appellation would have suited it much better, for study is the last pursuit of the society; the Master eats, drinks, and sleeps, the Fellows drink, dispute and pun, the employments of the undergraduates you will probably conjecture without my description. ~ lord-byron, @wisdomtrove
120:The Master persistently warned against the attempt to encompass Reality in a concept or a name. A scholar in mysticism once asked, "When you speak of BEING, sir, is it eternal, transcendent being you speak of, or transient, contingent being?" The Master closed his eyes in thought. Then he opened them, put on his most disarming expression, and said, "Yes!" ~ anthony-de-mello, @wisdomtrove
121:Christ is the Master; the Scriptures are only the servant. The true way to test all the Books is to see whether they work the will of Christ or not. No Book which does not preach Christ can be apostolic, though Peter or Paul were its author. And no Book which does preach Christ can fail to be apostolic, although Judas, Ananias, Pilate, or Herod were its author. ~ martin-luther, @wisdomtrove
122:The Master said, At fifteen I set my heart upon learning. At thirty, I had planted my feet firm upon the ground. At forty, I no longer suffered from perplexities. At fifty, I knew what were the biddings of Heaven. At sixty, I heard them with docile ear. At seventy, I could follow the dictates of my own heart; for what I desired no longer overstepped the boundaries of righ. ~ confucius, @wisdomtrove
123:There are many locks in my house and all with different keys, but I have one master-key which opens them all. The Lord has many treasures and secrets all shut up from carnal minds with locks which they cannot open. But he who walks in fellowship with Jesus possesses the master-key which will open to him all the blessings of the covenant and even the very heart of God. ~ charles-spurgeon, @wisdomtrove
124:One can attain the Knowledge of Brahman too by following the path of bhakti. God is all-powerful. He may give His devotee Brahmajnana [the knowledge of Brahman] also if He so wills. But the devotee generally doesn't seek the Knowledge of the Absolute. He would rather have the consciousness that God is the Master and he the servant, or that God is the Divine Mother and he the child. ~ sri-ramakrishna, @wisdomtrove
125:Even after attaining samadhi, some retain the "servant ego," or the "devotee ego." The bhakta keeps this "I-consciousness." He says, "0 God, Thou art the Master and I am Thy servant; Thou art the Lord and I am Thy devotee," He feels that way even after the realization of God. His "I" -is not completely effaced. Again, by constantly practicing this kind of consciousness," one ultimately attains God... ~ sri-ramakrishna, @wisdomtrove
126:A young apprentice applied to a master carpenter for a job. The older man asked him, "Do you know your trade?" "Yes, sir!" the young man replied proudly. "Have you ever made a mistake?" the older man inquired. "No, sir!" the young man answered, feeling certain he would get the job. "Then there's no way I'm going to hire you," said the master carpenter, "because when you make one, you won't know how to fix it. ~ fred-rogers, @wisdomtrove
127:How do I change? If I feel depressed I will sing. If I feel sad I will laugh. If I feel ill I will double my labor. If I feel fear I will plunge ahead. If I feel inferior I will wear new garments. If I feel uncertain I will raise my voice. If I feel poverty I will think of wealth to come. If I feel incompetent I will think of past success. If I feel insignificant I will remember my goals. Today I will be the master of my emotions. ~ og-mandino, @wisdomtrove
128:Tell me," said the atheist , "Is there a God really?" Said the master, "If you want me to be perfectly honest with you, I will not answer." Later the disciples demanded to know why he had not answered. "Because the question is unanswerable," said the Master. "So you are an atheist?" "Certainly not. The atheist makes the mistake of denying that of which nothing may be said... and the theist makes the mistake of affirming it. ~ anthony-de-mello, @wisdomtrove
129:The master was an old Turtle&
130:Spirituality is the master key of the Indian mind. It is this dominant inclination of India which gives character to all the expressions of her culture. In fact, they have grown out of her inborn spiritual tendency of which her religion is a natural out flowering. The Indian mind has always realized that the Supreme is the Infinite and perceived that to the soul in Nature the Infinite must always present itself in an infinite variety of aspects. ~ sri-aurobindo, @wisdomtrove
131:The Master said, "Wealth and honor are things that all people desire, and yet unless they are acquired in the proper way I will not abide them. Poverty and disgrace are things that all people hate, and yet unless they are avoided in the proper way I will not despise them. If the gentleman abandons ren, how can he be worthy of that name? The gentleman does not violate ren even for the amount of time required to eat a meal. Even in times of urgency or distress, he does not depart from it." ~ confucius, @wisdomtrove
132:One of the first signs of the beginning of understanding is the wish to die. This life appears unbearable, another unattainable. One is no longer ashamed of wanting to die; one asks to be moved from the old cell, which one hates, to a new one, which one willl only in time come to hate. In this there is also a residue of belief that during the move the master will chance to come along the corridor, look at the prisoner and say: "This man is not to be locked up again, He is to come with me. ~ franz-kafka, @wisdomtrove
133:Not being known doesn't stop the truth from being true. You are led through your lifetime by the inner learning creature, the playful spiritual being that is your real self. What the caterpillar calls the end of the world, the master calls a butterfly. Learning is finding out what we already know. Doing is demonstrating that you know it. Teaching is reminding others that they know just as well as you. You are all learners, doers and teachers. The best way to pay for a lovely moment is to enjoy it. ~ richard-bach, @wisdomtrove
134:There are three stages in one’s spiritual development, said the Master. The carnal, the spiritual and the divine. What is the carnal stage? asked the eager disciples. That’s the stage when trees are seen as trees and mountains as mountains. And the spiritual? That’s when one looks more deeply into things—then trees are no longer trees and mountains no longer mountains. And the divine? Ah, that’s Enlightenment, said the Master with a chuckle, when trees become trees again and mountains, mountains. ~ anthony-de-mello, @wisdomtrove
135:The true friend of property, the true conservative, is he who insists that property shall be the servant and not the master of the commonwealth; who insists that the creature of man’s making shall be the servant and not the master of the man who made it. The citizens of the United States must effectively control the mighty commercial forces which they have called into being. There can be no effective control of corporations while their political activity remains. To put an end to it will be neither a short nor an easy task, but it can be done. ~ theodore-roosevelt, @wisdomtrove
136:The Master Speed No speed of wind or water rushing by but you have speed far greater. You can climb back up a stream of radiance to the sky, and back through history up the stream of time. And you were given this swiftness, not for haste nor chiefly that you may go where you will, but in the rush of everything to waste, that you may have the power of standing still&
137:God laughs on two occasions. He laughs when the physician says to the patient's mother, &

*** NEWFULLDB 2.4M ***

1:They knew it was the Master. ~ Anonymous,
2:I'm the master of the wicket! ~ Gerard Way,
3:Practice makes the master. ~ Patrick Rothfuss,
4:Stillness is the master of passion. ~ Lao Tzu,
5:Practice, the master of all things. ~ Augustus,
6:the master of the feast called the ~ Anonymous,
7:As the master so the valet. ~ Philip James Bailey,
8:A dog starv'd at the master's gate ~ William Blake,
9:Be first the master of yourself ~ Baltasar Gracian,
10:Be first the master of yourself ~ Baltasar Graci n,
11:You are the Master of your own Destiny ~ Sivananda,
12:I'm the master of low expectations. ~ George W Bush,
13:Necessity was the master of invention ~ C J Roberts,
14:But he was the master of his own fate. ~ Brent Weeks,
15:I'll never be Bob Dylan. He's the master. ~ Neil Young,
16:Today I will be the master of my emotions. ~ Og Mandino,
17:The master creators are masters of love. ~ Bryant McGill,
18:A diligent Scholer, and the Master's paid. ~ George Herbert,
19:The Master Key to Riches by Napoleon Hill. ~ Steve Chandler,
20:The master of word manipulation strikes again. ~ A G Howard,
21:I'll destroy you. I am the master of disaster. ~ Muhammad Ali,
22:was the master; humans were merely visiting. ~ David Baldacci,
23:Nature alone is the master of true genius. ~ Leonardo da Vinci,
24:No man is free unless he is the master of himself. ~ Epictetus,
25:The person seeing perfection is the Master. ~ Baird T Spalding,
26:the shadow of the master, the reminder that ~ Colson Whitehead,
27:A man, when he wishes, is the master of his fate. ~ Jose Ferrer,
28:Indigo, standing in the doorway of the master bedroom as ~ Shan,
29:time: It is beautiful when the Master chisels. ~ Lysa TerKeurst,
30:The Master acts without doing, and everything gets done. ~ Laozi,
31:Wealth is the slave of a wise man. The master of a fool ~ Seneca,
32:When the student is ready,The Master appears. ~ Buddhist Proverb,
33:Faith is the master, and reason the maid-servant. ~ Martin Luther,
34:Me, I’m much more than the master, I am the father. ~ Victor Hugo,
35:The master is mistaken: to live is to love. ~ Jan Philipp Sendker,
36:Ah, but the servant waits, while the master baits. ~ Madeline Kahn,
37:am the master of my fate. I am the captain of my soul. ~ C D Reiss,
38:I am the master of my fate / I am the captain of my ~ David Brooks,
39:The master's irresponsible power has no such bound. ~ Fanny Kemble,
40:He’s the master of manipulation, the king of allure. ~ Portia Moore,
41:I'm not the master of the sax, George Garzone is. ~ Michael Brecker,
42:Quality rather than quantity distinguishes the master. ~ Sax Rohmer,
43:The mind is the master and the body is the servant. ~ Amber Tamblyn,
44:"When the student is ready, the master appears." ~ Buddhist proverb,
45:On a farm the best fertilizer is the master's eye. ~ Pliny the Elder,
46:The master is himself an animal and needs a master. ~ Immanuel Kant,
47:I am the capitoul52 and the master of the floral games! ~ Victor Hugo,
48:I am the master of my genes, not the victim of them. ~ Bruce H Lipton,
49:Meditation is perhaps the master key for all our problems. ~ Rajneesh,
50:Where motion ceases," the Master said, "God begins. ~ Swami Kriyananda,
51:Persecution for opinion is the master vice of society. ~ Frances Wright,
52:The Jews are the master robbers of the modern age. ~ Napoleon Bonaparte,
53:Unswervingly follow the path shown by the Master. ~ Sri Ramana Maharshi,
54:You are the Master of your Fate, the Captain of your Soul. ~ Henry Ford,
55:I am the master of my fate; I am the captain of my soul. ~ Preeti Shenoy,
56:Symbolism is the shortest path to the Master Algorithm. ~ Pedro Domingos,
57:The master's tools will never dismantle the master's house ~ Audre Lorde,
58:Genius is what makes us forget the master's talent. ~ Ludwig Wittgenstein,
59:Said the master: "Where does your question come from?" ~ Anthony de Mello,
60:The master's tools will never dismantle the master's house. ~ Audre Lorde,
61:When I choose to smile I become the master of my emotions. ~ Andy Andrews,
62:Christ is the master; the Scriptures are only the servant. ~ Martin Luther,
63:Control your vibrations to be the master of the own harmony. ~ Suzy Kassem,
64:Feudalism made land the measure and the master of all things. ~ Lord Acton,
65:He [Jesus Christ] is the Master of all as the Servant of all. ~ Karl Barth,
66:Read Euler, read Euler. He is the master of us all. ~ Pierre Simon Laplace,
67:The master is a slave when he fears those whom he rules. ~ Publilius Syrus,
68:The master understands that the universe is forever out of control ~ Laozi,
69:I am the master of my fate, I am the captain of my soul. ~ Ernest Hemingway,
70:I am the master of my fate; I am the captain of my soul. ~ Susanna Kearsley,
71:Religion is the master of creating dull and dim minds! ~ Mehmet Murat ildan,
72:Society is the master, and man is the servant. ~ George Augustus Henry Sala,
73:What’s the master skill of productivity? Learning to say No. ~ Darren Hardy,
74:You are the master over someone who has told you his story. ~ Robert Repino,
75:You must become the master of your life, not its slave. ~ Stephen R Lawhead,
76:Only by not forgetting the past can we be the master of the future. ~ Ba Jin,
77:Be the master of your will but the servant of your conscience. ~ Robin Sharma,
78:Wealth is the slave of a wise man. The master of a fool. ~ Seneca the Younger,
79:We are reaching deep within ourselves to adjust the master knob. ~ Kevin Kelly,
80:Be the master of your will and the slave of your conscience. ~ Hasidic Proverb,
81:Curiosity about Paul developed into reverence for the Master Jesus. ~ Anonymous,
82:It may be called the Master Passion, the hunger for self-approval. ~ Mark Twain,
83:Laws cannot be imposed on him who is the master of the law. ~ Benvenuto Cellini,
84:And that is why You do not trifle with the Master of the Domain. ~ Sherry Thomas,
85:Economic equality is the master-key to nonviolent independence. ~ Mahatma Gandhi,
86:I am the master of my fate, I am the captain of my soul. ~ William Ernest Henley,
87:The eye of the master will do more work than both his hands. ~ Benjamin Franklin,
88:The Master's gifts are...rather unique. They become a part of you. ~ N M Lambert,
89:Till the master of all good workmen shall set us to work anew. ~ Rudyard Kipling,
90:Blessed are those servants whom the master finds awake when he comes. ~ Anonymous,
91:Control your vibrations and you are the master of your own harmony. ~ Suzy Kassem,
92:Dominus Omnium Magister. It means God is the master of all things. ~ Satyajit Ray,
93:My idol was Jack Benny and he was the master of subtlety and timing. ~ Don Knotts,
94:The foolish wish to speak out what was spoken in secret by the master. ~ Chanakya,
95:Whatever the Way, the master of strategy does not appear fast. ~ Miyamoto Musashi,
96:In the master there is a servant, in the servant a master. ~ Marcus Tullius Cicero,
97:I am the master of my fate:
I am the captain of my soul. ~ William Ernest Henley,
98:Leave it all to the Master. Surrender to Him without reserve. ~ Sri Ramana Maharshi,
99:reason tends to be the servant rather than the master of desire. ~ William B Irvine,
100:Evolution, then, is another promising path to the Master Algorithm. ~ Pedro Domingos,
101:God is glorified when people see the Master and not the minister. ~ Warren W Wiersbe,
102:I am the master of my fate:
I am the captain of my soul. ~ William Ernest Henley,
103:Invictus”: “I am the master of my fate / I am the captain of my soul. ~ David Brooks,
104:Leave it all to the Master. Surrender to Him without reserve. ~ Sri Ramana Maharshi,
105:Love is the master key that opens the gates of happiness. ~ Oliver Wendell Holmes Sr,
106:Money, as it increases, becomes either the master or the slave of ts owner. ~ Horace,
107:The master initiate of any craft appears magical to the uninitiated. ~ Bryant McGill,
108:The master proves himselin recognizing his limitations. ~ Johann Wolfgang von Goethe,
109:The severity of the master is more useful than the indulgence of the father. ~ Saadi,
110:I am the slave of what I have spoken, but the master of what I conceal. ~ Ramsay Wood,
111:The civil servant is primarily the master of the short-term solution. ~ Indira Gandhi,
112:There is no Master but the Master,” he said, “and QT-1 is his prophet. ~ Isaac Asimov,
113:The severity of the master is more useful than the indulgence of the father. ~ Saadi,
114:We cannot bring ourselves to bite the hand of the master who feeds us. ~ John Perkins,
115:He that would govern others, first should be the master of himself. ~ Philip Massinger,
116:In the vaunted works of Art, The master-stroke is Nature's part. ~ Ralph Waldo Emerson,
117:Keep your eyes on the Master, because He knows things we do not know! ~ Lysa TerKeurst,
118:The apprentice and the master love the master in different ways. ~ Friedrich Nietzsche,
119:When God is made the master of a family, he disorders the disorderly. ~ George Herbert,
120:You are your master. Only you have the master keys to open the inner locks. ~ Amit Ray,
121:Giving is the master key to success, in all applications of human life. ~ Bryant McGill,
122:He had learned well: made a board of the village, a pawn of the master. ~ Anthony Marra,
123:In order to become the master, the politician poses as the servant. ~ Charles de Gaulle,
124:One can be the master of what one does, but never of what one feels. ~ Gustave Flaubert,
125:You are the Master, the mind is your servant. That is the correct relationship. ~ Mooji,
126:I am the master of my fate, I am the captain of my soul and all that jazz. ~ Leah Raeder,
127:Giving is the master key to success, in all applications of human life. ~ Bryant H McGill,
128:Logic, like science, must be the servant and not the master of man. ~ Winston S Churchill,
129:man the master of his own destiny and the creator of his own desires, ~ Devdutt Pattanaik,
130:The master sometimes serves, and the servant sometimes is master. ~ Marcus Tullius Cicero,
131:The Master: The cosmos without the Doctor scarcely bears thinking about. ~ Terrance Dicks,
132:The thing about fate is, are you the master of your fate, or are the stars? ~ Kami Garcia,
133:You may never get to touch the Master, but you can tickle his creatures. ~ Thomas Pynchon,
134:Architects of grandeur are often the master builders of disillusionment. ~ Bryant H McGill,
135:It was her pleasure, her joy, to make me still the master in all things. ~ Charlotte Bront,
136:Slavery, no matter who was the master, held unknown terrors of helplessness. ~ Wen Spencer,
137:The Master said, “The gentleman does not serve as a vessel.”
(Analects 2.12) ~ Confucius,
138:All the beauty in the earth bears the fingerprint of the master creator. ~ Gordon B Hinckley,
139:Dilettantes appreciate the work, professors the master at the same time. ~ Franz Grillparzer,
140:Formerly the master selected the slave; today the slave selects his master. ~ Albert Parsons,
141:One should become the master of one's mind rather than let one's mind master him. ~ Nichiren,
142:Stop being a slave to your past and you become the master of your future. ~ Stephen Richards,
143:To be a servant can be a noble thing, but only as noble as the master served. ~ Jay Kristoff,
144:What the caterpillar calls the end of the world the master calls a butterfly. ~ Richard Bach,
145:What the caterpillar calls the end of the world, the Master calls the butterfly, ~ Anonymous,
146:And I am Michelangelo. I am the master builder, and you will be my masterpiece. ~ Rick Yancey,
147:One should become the master of one's mind rather than let one's mind master him. ~ Nichiren,
148:Resolve that you will be the master and not the slave of circumstances. ~ Orison Swett Marden,
149:What the caterpillar calls the end of the world, the master calls a butterfly. ~ Richard Bach,
150:You can not take down the master's house with the master's tools
Audre Lorde ~ Audre Lorde,
151:I am a Mistress to others; you are the Master of me. Of my heart, mind and soul. ~ Joey W Hill,
152:The bibliophile is the master of his books, the bibliomaniac their slave. ~ Henry Ward Beecher,
153:[The Master] doesn't glitter like a jewel... [but is] as rugged and common as a stone. ~ Laozi,
154:The master is not the one who teaches; it's the one who suddenly learns. ~ Jo o Guimar es Rosa,
155:For the master, surrender means there are no experts. There are only learners. ~ George Leonard,
156:Intentionality fuels the master's journey. Every master is a master of vision. ~ George Leonard,
157:Snape replied pointedly, “I learned when not to talk from the master, Albus. ~ G Norman Lippert,
158:When we take voice lessons from the Master, we learn to speak with tenderness. ~ David Jeremiah,
159:Our goal is to make finance the servant, not the master, of the real economy. ~ Alistair Darling,
160:Pride is the master sin of the devil, and the devil is the father of lies. ~ Edwin Hubbel Chapin,
161:"That of the person who sees other human beings as sinners," said the Master. ~ Anthony de Mello,
162:The master action to move forward, is a form of inaction; being still and quiet. ~ Bryant McGill,
163:By your own efforts.Waken yourself, watch yourself.And live joyfully.You are the master. ~ Buddha,
164:First thing I do [in the morning] is thank the master. I thank God every day. ~ Pharrell Williams,
165:I have one mind for the master to see. I have another mind for what I know is me. ~ Sue Monk Kidd,
166:Life is about survival of the fittest, and Jersey is producing the master race. ~ Janet Evanovich,
167:Man everywhere has an unconquerable desire to be the master of his own destiny. ~ Calvin Coolidge,
168:Mastery is a journey, and that the master must have the courage to risk failure. ~ George Leonard,
169:You are the master of your life, and the Universe is answering your every command. ~ Rhonda Byrne,
170:A disciple having asked for a definition of charity, the Master said LOVE ONE ANOTHER. ~ Confucius,
171:In order to become the master, a ruler must profess to be a servant of the people. ~ Ashwin Sanghi,
172:The master action, to move forward is a form of inaction; being still and quiet. ~ Bryant H McGill,
173:The Master said: ‘Artful speech and an ingratiating demeanour rarely accompany virtue. ~ Confucius,
174:The Master said, 'Subsidiarity.' Tsze-Kung said, 'What the hell are you talking about? ~ Confucius,
175:There is no greater pride and glory than to be a perfect instrument of the Master. ~ Sri Aurobindo,
176:time is the master of perspective. A dispassionate master, breathtakingly efficient. ~ Kate Morton,
177:When it comes to power, outshining the master is perhaps the worst mistake of all. ~ Robert Greene,
178:Who can be the Master of another? The Eternal alone is the guide and the Master. ~ Sri Ramakrishna,
179:you need only remember that you, and you alone, are the master of your own destiny. ~ Steve McHugh,
180:I want to be a tuneswept fiddle string that feels the master melody, and snaps. ~ Amedeo Modigliani,
181:Nobody could infer the master-mind in the top of that edifice from the edifice itself. ~ Mark Twain,
182:You must be either the servant or the master, the hammer or the anvil. ~ Johann Wolfgang von Goethe,
183:Death is not the master of the house, he is only the porter of the king's lodge. ~ John Henry Jowett,
184:I would say 'The Master' was one of the most inspiring things I've ever got to work on. ~ Rami Malek,
185:No cause has he to say his doom is harsh, who's made the master of his destiny. ~ Friedrich Schiller,
186:They recognize the Master, now that I have preached Truth to them. All the robots do. ~ Isaac Asimov,
187:The Master is cordial yet stern, awe-inspiring yet not fierce and respectful yet at ease. ~ Confucius,
188:...time is the master of perspective. A dispassionate master, breathtakingly efficient. ~ Kate Morton,
189:Truth, said the Master, cannot be hid But he didn’t say slap it in the face of my kids. ~ Johnny Cash,
190:Your uniqueness is the master key that unlocks the hidden treasures of your lifetime. ~ Bryant McGill,
191:Faith,” said the master Reb Mendel of Vitebsk, “is to believe without reason whatsoever. ~ Shulem Deen,
192:I had the need to be the good master, but definitely the master, no matter what the cost. ~ Pat Conroy,
193:My mother is dead, my father is safe, Jason is the Master Destroyer, and I choose you. ~ Kimberly Loth,
194:Practice makes the Master. You can reconcile what you are and what you want to be. ~ Miguel Angel Ruiz,
195:Satan, the master deceiver, works best when he is underestimated, ignored, or denied. ~ Mark Hitchcock,
196:Comfort comes into your house first as guest, then as a host, then finally as the master. ~ David Bowie,
197:The house should derive dignity from the master, not the master from the house. ~ Marcus Tullius Cicero,
198:The master who loved most of all, endured the most and proved his love by his endurance. ~ Hugh B Brown,
199:To become aware of your thoughts, you can also set the intention, “I am the master of my ~ Rhonda Byrne,
200:Knowledge is more than equivalent to force. The master of mechanics laughs at strength. ~ Samuel Johnson,
201:Rationality is the master lifehack which distinguishes which other lifehacks to use. ~ Eliezer Yudkowsky,
202:The chief use of servants is the evidence they afford of the master's ability to pay. ~ Thorstein Veblen,
203:The master of my stars is he
Who owns no master. ~ Sri Aurobindo, Collected Plays and Stories, Act V,
204:Ji Wenzi always thought thrice before acting. Hearing this the Master said, "Twice is enough. ~ Confucius,
205:The master swordsman isn't interested in killing people. He only wants to perfect his art. ~ Helen DeWitt,
206:To be the master of tomorrow's dreams, you must first be the servant of today's planning. ~ Vincent Lowry,
207:If you are the master be sometimes blind, if you are the servant be sometimes deaf. ~ R Buckminster Fuller,
208:Make me the the master of education, and I will undertake to change the world. ~ Gottfried Wilhelm Leibniz,
209:You are the master of all the laws of nature if you know the transcendental field. ~ Maharishi Mahesh Yogi,
210:The problem should not be the master. Take charge and become the master of the problem. ~ A P J Abdul Kalam,
211:Should I eat first or accuse the Master of the City of murder? Choices, choices. -Anita ~ Laurell K Hamilton,
212:The mansion should not be graced by its master, the master should grace the mansion. ~ Marcus Tullius Cicero,
213:This expression of abandon and surrender, of absolute trust, he reserved for the master alone. ~ Jack London,
214:Audre Lord famously argued that “the master’s tools will never dismantle the master’s house. ~ Steven Shaviro,
215:But you broke my mirror!” the master growled. “Die stupid, stupid boy! Find your own answers! ~ R A Salvatore,
216:One thinks himself the master of others, and still remains a greater slave than they. ~ Jean Jacques Rousseau,
217:The man who speaks to you of sacrifice, speaks of slaves and masters. And intends to be the master. ~ Ayn Rand,
218:was always taught that the man is the master of the house and you just accept what he wants. ~ Joseph Wambaugh,
219:All the BEAUTY in the earth bears the FINGERPRINT of the master creator” Gordon B. Hinckley ~ Gordon B Hinckley,
220:Create your own job. Become the master of what you do. Fully immerse yourself in your culture. ~ Sophia Amoruso,
221:The master class has always declared the wars; the subject class has always fought the battles. ~ Eugene V Debs,
222:May the Master protect you. He is looking after you; what should you be afraid of? ~ Holy Mother Sri Sarada Devi,
223:Over time, jealousy becomes an element as indispensable as paint in the life of the master artist. ~ Orhan Pamuk,
224:The Master is her own physician.
She has healed herself of all knowing.
Thus she is truly whole. ~ Lao Tzu,
225:We really are one with Master or Bhagavan. The Master is God; one discovers it in the end. ~ Sri Ramana Maharshi,
226:It is just the little touches after the average man would quit that make the master's fame. ~ Orison Swett Marden,
227:on the armor shut behind him, cutting the master chief off for a moment as the suit booted up. From ~ Evan Currie,
228:The ability to set goals and to make plans for their accomplishment is the master skill of success. ~ Brian Tracy,
229:The master of any craft is first a master of self, cooperating with innate intelligence within. ~ Bryant H McGill,
230:The Master was entirely free of four faults: arbitrariness, inflexibility, rigidity, and selfishness. ~ Confucius,
231:We cannot build our lives around sickness, Asher. We must have faith in the Master of the Universe. ~ Chaim Potok,
232:I am in the Master of Professional Writing program teaching Humor Writing, Literary and Dramatic. ~ Shelley Berman,
233:It's in our genetics. It's why women are the master species. We give birth and we can walk in heels. ~ Jaci Burton,
234:It's only those who are persistent, and willing to study things deeply, who achieve the Master Work ~ Paulo Coelho,
235:It's only those who are persistent and willing to study things deeply, who achieve the master work. ~ Paulo Coelho,
236:The eternal Truth can manifest its truths in Time. ~ Sri Aurobindo, The Synthesis Of Yoga, The Master of the Work,
237:The master tools of success are invitation, patience, time, gentleness, cooperation and surrender. ~ Bryant McGill,
238:The Master was entirely free from four things: prejudice, foregone conclusions, obstinacy, and egoism. ~ Confucius,
239:A change of scene will not produce a change of thought in the master mind unless he so elects. ~ Christian D Larson,
240:A man sooner or later discovers that he is the master-gardener of his soul, the director of his life. ~ James Allen,
241:Man thinks, and at once becomes the master of the beings that do not think. ~ Georges Louis Leclerc Comte de Buffon,
242:May be is very well, but Must is the master. It is my duty to show justice without recompense. ~ Seneca the Younger,
243:He was not his father, and this was not his work; but he was the master, and this was his masterpiece. ~ Victor Hugo,
244:The master dwells in the substantial and not in the superficial. Rests in the fruit and not in the flower. ~ Lao Tzu,
245:The Master would insist that the final barrier to our attaining God was the word and concept God. ~ Anthony de Mello,
246:The trouble with anger is, it gets hold of you. And then you aren’t the master of yourself any-more. ~ Jeanne DuPrau,
247:The whole aim is to free oneself from this "other person," oneself, ..so he will cease to be the master. ~ Gurdjieff,
248:As the fletcher whittles and makes straight his arrows, so the master directs his straying thoughts. ~ Gautama Buddha,
249:It is, all in all, a historic error to believe that the master makes the school; the students make it! ~ Robert Musil,
250:The great wisdom of life is to realize that we can be the master of the things that try to enslave us. ~ Paulo Coelho,
251:The Intuitive one can read where the Master doesn't write and listen where the Master doesn't talk. ~ Samael Aun Weor,
252:The master tools of success are invitation, patience, time, gentleness, cooperation, and surrender. ~ Bryant H McGill,
253:The trouble with anger is, it gets hold of you. And then you aren't the master of yourself. Anger is. ~ Jeanne DuPrau,
254:A dog owner might be the master of his dog, but the dog is also a master, a master of friendship! ~ Mehmet Murat ildan,
255:How does one address... the master of the vampire executioners? My lord? Your grace? Your stakeness? ~ Colleen Gleason,
256:If computers make us smarter, computers running the Master Algorithm will make us feel like geniuses. ~ Pedro Domingos,
257:In a way the better the master;the worse the condition of slave,because it makes him forget what he is. ~ Amitav Ghosh,
258:Mind is the master weaver, both of the inner garment of character and the outer garment of circumstance. ~ James Allen,
259:So long as men slaughter animals,’ the master said, ‘they won’t stop killing each other.’1 [KONOPIПTE] ~ Norman Davies,
260:Spirituality is indeed the master-key of the Indian mind; the sense of the infinitive is native to it. ~ Sri Aurobindo,
261:The Master said, 'The superior man is catholic and no partisan. The mean man is partisan and not catholic. ~ Anonymous,
262:We may never see the end results, but that is the difference between the master builder and the worker. ~ Oscar Romero,
263:One thing I learned is that the mind, rather than being the master, should be the servant of the heart. ~ Willie Nelson,
264:What can you do by killing? Nothing. You kill one dog, the master buys another-that's all there is to it. ~ Maxim Gorky,
265:You sure have a lot of piercings for a guy with a needle phobia.”

“I am the master of my fears ~ Victoria Schwab,
266:I’m yours. My pleasure is yours. My wet pussy is yours. You own me, Jonathan. You are the master of my fuck. ~ C D Reiss,
267:In the fury of the moment/ I can see the Master's hand In every leaf that trembles, in/ every grain of sand. ~ Bob Dylan,
268:I would be the master of my own fate. Me and the goddess Morrigan. No one else—and certainly no man. ~ Lesley Livingston,
269:Prepare thyself for thou must travel alone. The Master can only indicate to thee the road. ~ Book of the Golden Precepts,
270:You are the Master of your Life.
May you remember that each time before you give your power away. ~ Sahndra Fon Dufe,
271:In the fury of the moment I can see the Master's hand
In every leaf that trembles, in every grain of sand. ~ Bob Dylan,
272:The Master and Margarita is my favorite. To me it’s the greatest exploration of the human imagination. ~ Daniel Radcliffe,
273:The Master said, "A true teacher is one who, keeping the past alive, is also able to understand the present." ~ Confucius,
274:The real scholar learns how to evolve the unknown from the known, and draws near the master. ~ Johann Wolfgang von Goethe,
275:Humility is unaware of the division of the superior and the inferior, of the Master and the pupil. As ~ Jiddu Krishnamurti,
276:It is the seeing mind that is the master of poetic utterance. ~ Sri Aurobindo, The Future Poetry, The Word and the Spirit,
277:I would be the master of my life, no matter what actions I would have to take or pain I would have to endure ~ Jean Sasson,
278:The Master Algorithm is for induction, the process of learning, what the Turing machine is for deduction. ~ Pedro Domingos,
279:The master who fears the choices his people will make enough to take those choices away isn't worth serving. ~ Brent Weeks,
280:"What is the secret of your serenity?" Said the master: "Wholehearted cooperation with the inevitable." ~ Anthony de Mello,
281:But in the words of Murakami, the master of the hard slog: “Pain is inevitable. Suffering is optional. ~ Catherine Steadman,
282:Man acts as though he were the shaper and master of language, while in fact language remains the master of man. ~ Heidegger,
283:To the Master's honor all must turn, each in its track, without a sound, forever tracing Newton's ground. ~ Albert Einstein,
284:As the master builder of your own life, build an open space, with room for your soul to breath, and be free. ~ Bryant McGill,
285:I must have no fear of failure. It was my fear of failure that first kept me from attempting the Master Work. ~ Paulo Coelho,
286:The Tao te Ching says, “[The Master] doesn’t glitter like a jewel … [but is] as rugged and common as a stone. ~ Stephen Cope,
287:Don’t live carelessly, unthinkingly. Make sure you understand what the Master wants. EPHESIANS 5:17 THE MESSAGE ~ Rick Warren,
288:Nobody can successfully defy the master of the hemisphere [America], in fact of the world, hence the savagery. ~ Noam Chomsky,
289:The master is presence. The world is relativity and relativity has limitations. Presence is unlimited. ~ Sri Sri Ravi Shankar,
290:The trouble with anger is, it gets hold of you. And then you aren't the master of yourself anymore. Anger is. ~ Jeanne DuPrau,
291:The trouble with anger is, it gets hold of you. And then you aren’t the master of yourself anymore. Anger is. ~ Jeanne DuPrau,
292:Throw yourself into the work of the Master, confident that nothing you do for Him is a waste of time or effort. ~ Rick Warren,
293:We covered this around Year Three, Bill: that you're the Master of Space and Time and I'm a spastic Pomeranian. ~ Tracy Letts,
294:As the master creators on this planet, we can improve conditions for all and learn greater respect for others. ~ Bryant McGill,
295:If it exists, the Master Algorithm can derive all knowledge in the world—past, present, and future—from data. ~ Pedro Domingos,
296:The trouble with anger is, it gets hold of you. And then you aren’t the master of yourself any-more. Anger is. ~ Jeanne DuPrau,
297:As soon as one is conscious of the presence of the Master, one must, in all passivity, abandon the work to Him. ~ Thomas Merton,
298:It’s Ben. Ben is the Master. I fucked the Master. No, the Master fucked me. Hard. Perfectly. Oh shit. Oh shit! ~ Nicola Rendell,
299:The master accomplishes more and more by doing less and less until finally he accomplishes everything by doing nothing. ~ Laozi,
300:To come across a Master and to miss the Master is the greatest accident, very unfortunate, that can happen to a man. ~ Rajneesh,
301:You stole it from the master."
"Who stole it from me. What I did simply set the universe back in order. ~ Jennifer A Nielsen,
302:His hands manipulated me. I was a puppet and he was the master. Any string he tugged at brought me nearer to him. ~ Kenya Wright,
303:I can do only one thing, like a little dog follow closely the Master's footsteps. Pray that I be a cheerful dog. ~ Mother Teresa,
304:Increase your service to Him as well as your Japa and meditation, and read books about the Master. ~ Holy Mother Sri Sarada Devi,
305:Nyla Weathers-Gutierrez is entering the master bathroom,” the house announces as I follow his directions. Just ~ Theodora Taylor,
306:The Master said, “If your conduct is determined solely by considerations of profit you will arouse great resentment. ~ Confucius,
307:Today I begin a new life for I am the master of my abilities and today is going to be a great and beautiful day! ~ Tyrese Gibson,
308:To follow the path look to the master follow the master walk with the master see through the master become the master. ~ Sengcan,
309:What is love?"; "The total absence of fear," said the Master; "What is it we fear?"; "Love," said the Master. ~ Anthony de Mello,
310:Whenever man attempts to do what he knows to be the Master's will, a power will be given him equal to the duty. ~ Fulton J Sheen,
311:You are the master of your own earthly destiny just as surely as you have the power to control your own thoughts ~ Napoleon Hill,
312:You can’t catch the master in a web.” He reached over and ran a finger down my cheek. “No one can catch the master. ~ J S Cooper,
313:Do not contemplate on death; it is just an incident in life; contemplate on God, who is the master of all life. ~ Sathya Sai Baba,
314:I once heard a man speak, who had understanding, and the promise of vision. He was called the Master of Culter. ~ Dorothy Dunnett,
315:Purity does not mean crushing the instincts but having the instincts as servants and not the master of the spirit. ~ Eric Liddell,
316:The Master said, “The gentleman understands what is right, whereas the petty man understands profit.” (Analects 4.16) ~ Confucius,
317:"What is love?"; "The total absence of fear," said the Master; "What is it we fear?"; "Love," said the Master. ~ Anthony de Mello,
318:First, nutrition is the master key to human health. Second, what most of us think of as proper nutrition—isn’t. ~ T Colin Campbell,
319:Here was the Master of the Dance, the deadliest assassin in all of Jondar, unable to stomach the sight of a birth. ~ T C Southwell,
320:Man acts as though he were the shaper and master of language, while in fact language remains the master of man. ~ Martin Heidegger,
321:There is no one who can change My course or affect My conduct to the slightest extent. I am the Master over all. ~ Sathya Sai Baba,
322:There is one single thread binding my way together...the way of the Master consists in doing one's best...that is all. ~ Confucius,
323:As the fletcher whittles and makes straight his arrows, so the master directs his straying thoughts.” —THE BUDDHA ~ Anthony Robbins,
324:First, nutrition is the master key to human health. Second, what most of us think of as proper nutrition--isn't. ~ T Colin Campbell,
325:Lord Chi Wen thought three times before taking any action. When the Master heard this, he said: Twice is plenty enough. ~ Confucius,
326:Man acts as though he were the shaper and master of language, while in fact language remains the master of man. ~ Martin Heidegger,
327:Since the days of slavery, if you were a good singer or dancer, it was your job to perform for the master after dinner. ~ Spike Lee,
328:A boy who cares more for the freedom to direct his own gaze than for the master’s anger is a rare creature indeed. ~ Anjali Sachdeva,
329:Don’t miss what the Lord has in store for those who love Him and are willing to let Him be the Master of their lives. ~ Billy Graham,
330:If one is the master of oneself, one is the resort one can depend on; therefore, one should control oneself of all. ~ Gautama Buddha,
331:Maybe. The trouble with anger is, it gets hold of you. And then you aren’t the master of yourself anymore. Anger is. ~ Jeanne DuPrau,
332:Merit, however inconsiderable, should be sought for and rewarded. Methods are the master of masters. ~ Charles Maurice de Talleyrand,
333:Proverbs for Paranoids, 2: The innocence of the creatures is in inverse proportion to the immorality of the Master. ~ Thomas Pynchon,
334:The Master of man and his infinite Lover,
He is close to our hearts, had we vision to see. ~ Sri Aurobindo, Collected Poems, Who,
335:The Master said, “The gentleman understands what is right, whereas the petty man understands profit.”
(Analects 4.16) ~ Confucius,
336:The power of kings and emperors has limits, but that of wealth has none at all. The dollar is the master of masters. ~ lis e Reclus,
337:What is the work of a Master?" said a solemn-faced visitor. "To teach people to laugh ," said the Master gravely. ~ Anthony de Mello,
338:What was I supposed to say?.....did I tell them the Master had the hots for me, so I'd probably be okay? -Anita ~ Laurell K Hamilton,
339:You are the children of the Master; why should you be drowned? No, never. The Master will protect you. ~ Holy Mother Sri Sarada Devi,
340:Increase your service to the Lord as well as your Japa and meditation, and read books about the Master. ~ Holy Mother Sri Sarada Devi,
341:Maybe. The trouble with anger is, it gets hold of you. And then you aren’t the master of yourself any-more. Anger is. ~ Jeanne DuPrau,
342:On the path of Love we are neither masters nor the owners of our lives. We are only a brush in the hand of the Master Painter. ~ Rumi,
343:The disciples judge the forms by the Master.
   Outsiders judge the Master by the forms.
   ~ The Mother, Words Of The Mother III, 202,
344:The Master observes the world, but trusts his inner vision. He allows things to come and go. His heart is as open as the sky. ~ Laozi,
345:When the science speaks, religion must keep quiet! When the master speaks, hold your tongue, don’t make a noise! ~ Mehmet Murat ildan,
346:man is the master of thought, the moulder of character, and the maker and shaper of condition, environment, and destiny. ~ James Allen,
347:Put your entire trust in the Master Jesus. Then you’ll live as you were meant to live—and everyone in your house included! ~ Anonymous,
348:The Master said, “The gentleman harmonizes [he] without being an echo. The petty man echoes [tong] and does not harmonize. ~ Confucius,
349:Tsze-kung asked, "What do you think of me?" The Master said, "You are a pot." "What sort of pot?" "A precious ritual vase. ~ Confucius,
350:Amber needed order—disciplined, structured order. And now, finally, she was the master of her world. And of her fate. ~ Liv Constantine,
351:False teachers invite people to come to the Master's table because of what's on it, not because they love the Master. ~ Hank Hanegraaff,
352:he imagined himself a mouse descending a clear stream in half an eggshell, the master of a comet enfolding a hollow world. ~ Gene Wolfe,
353:The ethical ideality one of the master impulses of the cultured being. ~ Sri Aurobindo, The Human Cycle, Aesthetic and Ethical Culture,
354:If you are not setting a trap, then you are probably walking into one. It is the mark of the master to do both at once. ~ Jedediah Berry,
355:The difference between knowledge and ignorance is a grace of the Spirit. ~ Sri Aurobindo, The Synthesis Of Yoga, The Master of the Work,
356:The master of thinking is like a master of sword! He can easily win any fight with a high art and a great elegance! ~ Mehmet Murat ildan,
357:A cheap and easy cynicism rails at everything. The master of the art accomplishes the formidable task of discrimination. ~ Ambrose Bierce,
358:Any man, who does not think that what he has is more than ample, is an unhappy man, even if he is the master of the whole world. ~ Seneca,
359:Ordinary men hate solitude. But the Master makes use of it, embracing his aloneness, realizing he is one with the whole universe. ~ Laozi,
360:The Master Algorithm would provide a unifying view of all of science and potentially lead to a new theory of everything. ~ Pedro Domingos,
361:A newly married couple said, "What shall we do to make our love endure?" Said the Master, "Love other things together". ~ Anthony de Mello,
362:Any man who does not think that what he has is more than ample, is an unhappy man, even if he is the master of the whole world. ~ Epicurus,
363:Every man is knowingly or unknowingly the instrument of a universal Power. ~ Sri Aurobindo, The Synthesis Of Yoga, The Master of the Work,
364:I make no other answer than the act,
the Master said: the only fit reply
to a fit request is silence and the fact. ~ Dante Alighieri,
365:No slavery can be abolished without a double emancipation, and the master will benefit by freedom more than the freed-man. ~ Thomas Huxley,
366:Ordinary men hate solitude. But the master makes use of it,embracing his aloneness, realizing he is one with the whole universe. ~ Lao Tzu,
367:The Master doesn't seek fulfillment. For only those who are not full are able to be used which brings the feeling of completeness. ~ Laozi,
368:To know how to grow old is the master work of wisdom, and one of the most difficult chapters in the great art of living. ~ Herman Melville,
369:Wakefulness is the way to life. The fool sleeps As if he were already dead, But the master is awake And he lives forever. ~ Gautama Buddha,
370:Alas the Master; so he sinks in death. But whoso knows the mystery of man Sees life and death as curves of the same plan ~ Aleister Crowley,
371:Ordinary men hate solitude. But the Master makes use of it, embracing his aloneness, realizing he is one with the whole universe. ~ Lao Tzu,
372:Africa is to Europe as the picture is to Dorian Gray-a carrier onto whom the master unloads his physical & moral deformities ~ Chinua Achebe,
373:By becoming self-aware, you gain ownership of reality; in becoming real, you become the master of both inner and outer life. ~ Deepak Chopra,
374:Dua. I'm the master of my own fate - I'm the Captain of my soul. I shall never believe that God plays dice with the world. ~ Albert Einstein,
375:If Christ be anything he must be everything. O rest not till love and faith in Jesus be the master passions of your soul! ~ Charles Spurgeon,
376:The Master said, “A true teacher is one who, keeping the past alive, is also able to understand the present.”
(Analects 2.11) ~ Confucius,
377:When the Master of the universe has points to carry in his government he impresses his will in the structure of minds. ~ Ralph Waldo Emerson,
378:Whomsoever you follow, howsoever great, see to it that you follow the spirit of the master and not imitate him mechanically. ~ Mahatma Gandhi,
379:Mozart's music was so pure that it seemed to have been ever-present in the universe, waiting to be discovered by the master. ~ Albert Einstein,
380:They may be convenient slaves, but slavery will have its constant effect, degrading the master and the abject dependent. ~ Mary Wollstonecraft,
381:Castles in the air—they are so easy to take refuge in. And so easy to build too. —HENRIK IBSEN (1828–1906), The Master Builder ~ Sean B Carroll,
382:For Life is Force and Force is Power and Power is Will and Will is the working of the Master-consciousness.
   ~ Sri Aurobindo, The Life Divine,
383:How, without clothes, could we possess the master organ, soul's seat and true pineal gland of the body social--I mean a purse? ~ Thomas Carlyle,
384:The Master said, 'If a man keeps cherishing his old knowledge, so as continually to be acquiring new, he may be a teacher of others. ~ Anonymous,
385:With whatever thought you do Japa, that thought will take hold of the mind. Think that the Master is always yours. ~ Holy Mother Sri Sarada Devi,
386:A creditor is worse than a slave-owner; for the master owns only your person, but a creditor owns your dignity, and can command it. ~ Victor Hugo,
387:Individuality realized is the supreme attainment of the human soul, the master-master's work of art. Individuality is sacred. ~ Frank Lloyd Wright,
388:Man's sin is in his failure to live what he is. Being the master of the earth, man forgets that he is the servant of God. ~ Abraham Joshua Heschel,
389:When the master has come to do everything through the slave, the slave becomes his master, since he cannot live without him. ~ George Bernard Shaw,
390:Whoever the master is whom you prefer, this must only be a directive for you. Otherwise you will never be anything but an imitator. ~ Paul Cezanne,
391:As I live and breath. The master is returned from parts unknown."
"Hi, Madame," Max said, planting a kiss on the woman's cheek. ~ Heather Graham,
392:Jesus himself is the master of critiquing the misguided use of “moral” rules against what is good. Thus his frequent emphasis upon ~ Dallas Willard,
393:The church must be reminded that it is not the master, or the servant of the state, but rather the conscience of the state. ~ Martin Luther King Jr,
394:The master observes the world but trusts his inner vision. He allows things to come and go. He prefers what is within to what is without. ~ Lao Tzu,
395:You are the master of my heart. I am a slave to you're soul. Intertwined in a perfect embrace that I will never release myself from. ~ Truth Devour,
396:You belong to the Master. He is watching over your earthly life as well as your life to come. What worry do you have? ~ Holy Mother Sri Sarada Devi,
397:A master blesses calamity, for the master knows that from the seeds of disaster (and all experience) comes the growth of self. ~ Neale Donald Walsch,
398:Any man,’ he says, ‘who does not think that what he has is more than ample, is an unhappy man, even if he is the master of the whole world. ~ Seneca,
399:David knew we were meeting in the Kettle," said Genya," and he guessed about the master flue."

David frowned. "I don't guess. ~ Leigh Bardugo,
400:Look unto the stars to teach us How the master’s thoughts can reach us Each one follows Newton’s math Silently along its path. ~ Neil deGrasse Tyson,
401:The master leads
by emptying people's minds
and filling their cores,
by weakening their ambition
and toughening their resolve. ~ Lao Tzu,
402:The Master said, I set my heart on the Way, base myself on virtue, lean upon benevolence for support and take my recreation in the arts. ~ Confucius,
403:You get on the bull, and you ride until he sees who the master is. Relentless. Unforgiving. Merciless." ~ Lucian BaneKane~ Lucian Bane ~ Lucian Bane,
404:After he became the Master, the world believed that he could not lose, and he had to believe it himself. Therein was the tragedy. ~ Yasunari Kawabata,
405:All grief, revolt, impatience, trouble is a violence against the Master of the being. ~ Sri Aurobindo, The Synthesis Of Yoga, The Action of Equality,
406:I make no other answer than the act,
the Master said: "The only fit reply
to a fit request is silence and the fact." [XXIV] ~ Dante Alighieri,
407:Increase your service to Him ( ~ Sri Ramakrishna) as well as your Japa and meditation, and read books about the Master. ~ Holy Mother Sri Sarada Devi,
408:in the first part, the master-faculties are Observation and Memory, so in the second, the master-faculty is the Discursive Reason. ~ Dorothy L Sayers,
409:I was hungry, and the corn dogs smelled good. Should I eat first or accuse the Master of the City of murder? Choices, choices. I ~ Laurell K Hamilton,
410:Master Jo’el, I trust you’ve had no more trouble with your Dragonship?” “Well,” said the Master, eyebrows crawling toward the swirling ~ Marc Secchia,
411:The master is bringing Darwin through to examine lower life-forms, Rhoda. Straighten your spine or you’ll be mistook for a mollusk. ~ Gregory Maguire,
412:The sacrifice to Legba was completed; the Master of the Crossroads had taken the loas' mysterious routes back to his native Guinea. ~ Jacques Roumain,
413:The self is the master of the self, what other master wouldst thou have? A self well-controlled is a master one can get with difficulty. ~ Dhammapada,
414:you are the master of your thought, the molder of your character, and the maker and shaper of your condition, environment, and destiny. ~ James Allen,
415:At first sin is a stranger in the soul; then it becomes a guest; and when we are habituated to it, it becomes as if the master of the house. ~ Tolstoi,
416:Cling too tightly to your life and you will lose it, my reluctant warrior. You must become the master of your life, not its slave. ~ Stephen R Lawhead,
417:It matters not how strait the gate, How charged with punishments the scroll, I am the master of my fate, I am the captain of my soul. ~ Liane Moriarty,
418:It matters not how strait the gate, How charged with punishments the scroll, I am the master of my fate: I am the captain of my soul. ~ Robert Masello,
419:John became a broken vessel, and it was pleasing to the Lord. See him—and yourself—yielded, merciful and leaning on the Master’s chest. ~ James W Goll,
420:By being the master of the house. Back in America the woman is the ruler of the home, but in England everything revolves around the man. ~ Lisa Kleypas,
421:Love is the master-key that opens the gates of happiness, of hatred, of jealousy, and, most easily of all, the gate of fear. ~ Oliver Wendell Holmes Sr,
422:Men live in glad obedience to the masters they believe in, or they live in a frictional opposition to the master they wish to undermine. ~ D H Lawrence,
423:Said a disciple, 'I don't trade my love for money.'

Said the Master, 'isn't itas bad - or worse - that you trade it for love? ~ Anthony de Mello,
424:The strongest is never strong enough to be always the master, unless he transforms strength into right, and obedience into duty ~ Jean Jacques Rousseau,
425:An awkward, uneducated boy might still be capable of righteousness: He intended to remember this and every other truth The Master spoke. ~ Katherine Boo,
426:There is an immortal within us that is a spark of the Light and Bliss that are for ever. ~ Sri Aurobindo, The Synthesis Of Yoga, The Master of the Work,
427:The strongest is never strong enough to be always the master, unless he transforms strength into right, and obedience into duty. ~ Jean Jacques Rousseau,
428:It is in the contest that Fred Friendly, onetime CBS News president, made it clear that before any questions of "who controls the master switch. ~ Tim Wu,
429:The master said You must write what you see.
But what I see does not move me.
The master answered Change what you see. ~ Louise Gl ck,
430:Unfortunately time is the master of us all; it takes what it will, and often there are no words to ease the emptiness of what is gone. ~ Bette Lee Crosby,
431:You don't need to justify your love, you don't need to explain your love, you just need to practice your love. Practice creates the master. ~ Miguel Ruiz,
432:You are the human clay," Vosch whispers fiercely in my ear. "And I am Michelangelo. I am the master builder, and you will be my masterpiece. ~ Rick Yancey,
433:Make the most of prayer. ... Prayer is the master-weapon. We should be wise if we used it more, and did so with a more specific purpose. ~ Charles Spurgeon,
434:You are so proud of your intelligence," said the master. "You are like a like a condemned man, proud of the vastness of his prison cell. ~ Anthony de Mello,
435:A monk asks:Is there anything more miraculous than the wonders of nature?The master answers:Yes, your awareness of the wonders of nature. ~ Angelus Silesius,
436:and encourage; that mind is the master-weaver, both of the inner garment of character and the outer garment of circumstance, and that, as they ~ James Allen,
437:It is to the man who is trying to live, to the man who is obedient to the word of the Master, that the word of the Master unfolds itself. ~ George MacDonald,
438:Let every detail in your lives—words, actions, whatever—be done in the name of the Master, Jesus, thanking God the Father every step of the way. ~ Anonymous,
439:Naturally, it is with some temerity that the pupil speaks before the master, because you know more about the Common Market than anybody. ~ Margaret Thatcher,
440:The Master regarded all creatures as manifestations of the Divine Mother. He left me behind to manifest the motherhood of God. ~ Holy Mother Sri Sarada Devi,
441:Tsze-kung wished to dispense with the sacrifice of a sheep for the New Moon ceremony. The Master said, "You love the sheep; I love the ceremony. ~ Confucius,
442:Are you going to let the obstacles in your life be stumbling blocks or stepping stones? Choose the positive. You are the master of your attitude. ~ Bruce Lee,
443:It matters not how strait the gate, How charged with punishments the scroll; I am the master of my fate: I am the captain of my soul. ~ William Ernest Henley,
444:By the choice of the master, or by the will of the slave, it will cease; and in either case great calamities may be expected to ensue. ~ Alexis de Tocqueville,
445:I am the master of my thoughts.” Say it often, meditate on it, and as you hold to that intention, by the law of attraction you must become that ~ Rhonda Byrne,
446:Online, everyone—the artist and the curator, the master and the apprentice, the expert and the amateur—has the ability to contribute something. ~ Austin Kleon,
447:Reasoning was merely the servant of the passions, and when the servant failed to find any good arguments, the master did not change his mind. ~ Jonathan Haidt,
448:The same goes for envy, anger and insults - said the master. - When they are not accepted, they continue to belong to the one who carried them. ~ Paulo Coelho,
449:wooden plaque hangs from a nail, reading THE MASTER IS OUT, and I shake my head and flip it around. The other side also says THE MASTER IS OUT. ~ Kevin Hearne,
450:You are the master of your destiny. You can influence, direct and control your own environment. You can make your life what you want it to be. ~ Napoleon Hill,
451:MAN is born free; and everywhere he is in chains. One thinks himself the master of others, and still remains a greater slave than they. ~ Jean Jacques Rousseau,
452:Silence thy thoughts and fix all thy attention on the Master within whom thou seest not yet, but of whom thou hast a presentiment ~ The Book of Golden Precepts,
453:The Master has said, “To pore over mysterious things and do miracles that I may be cited with honour in future times, this is what 1 will not do.” ~ Tsang-Yung,
454:The master mind is the mind that thinks what it wants to think, regardless of what circumstances, environment or associations may suggest. ~ Christian D Larson,
455:The Master sees things as they are,
without trying to control them.
She lets them go their own way,
and resides at the center of the circle. ~ Lao Tzu,
456:There can be but one will the master in our salvation, but that shall never be the will of man, but of God; therefore man must be saved by grace. ~ John Bunyan,
457:You don't need to justify your love, you don't need to explain your love, you just need to practice your love. Practice creates the master. ~ Miguel Angel Ruiz,
458:Is he seriously joking with me? The master of the dark art of raising the dead has become a standup comedian? Surely this is the end of the world. ~ David Estes,
459:Know that you have already achieved liberation in this very birth. Why do you fear? In time the Master will do everything for you. ~ Holy Mother Sri Sarada Devi,
460:MAR13.35 Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning: ~ Anonymous,
461:Paul was far more concerned with obeying his divine calling than with gaining man’s approval. Only one thing mattered—pleasing the Master. ~ John F MacArthur Jr,
462:The poet is the supreme artist, for he is the master of colour and of form, and the real musician besides, and is lord over all life and all arts. ~ Oscar Wilde,
463:You have to follow the old rule for a while. In fact, once you master the old rule, you are then the master-and masters get to change things. ~ Peter McWilliams,
464:Your arrows do not carry,’ observed the Master, ‘because they do not reach far enough spiritually.’ Eugen Herrigel Zen and the Art of Archery ~ Michael E Gerber,
465:Diplomacy," Roosevelt insisted, "is utterly useless when there is no force behind it; the diplomat is the servant, not the master of the soldier. ~ Edmund Morris,
466:Man is born free, and everywhere he is in chains. One man thinks himself the master of others, but remains more of a slave than they are. ~ Jean Jacques Rousseau,
467:You have to adjust yourself to, all conditions. The Master used to exercise patience in everything. He is looking after everything. ~ Holy Mother Sri Sarada Devi,
468:I thought of Musashi, the master swordsman, who wrote, You must think of neither victory nor of defeat, but only of cutting and killing your enemy. ~ Barry Eisler,
469:It is a deadly but common misperception to believe that by displaying and vaunting your gifts and talents, you are winning the master’s affection. ~ Robert Greene,
470:So long as the ego exists desires also undoubtedly remain; but those desires will not injure you: The Master will be your protector. ~ Holy Mother Sri Sarada Devi,
471:The apprentice avoids all use of Java classes. The journeyman embraces Java classes. The master knows which classes to embrace and which to avoid. ~ Michael Fogus,
472:the master of the house don’t pinch decent, self-respecting girls when he meets them in a dark corridor. I mention no names and make no charges. ~ Thornton Wilder,
473:At times your entire body tingles with ecstasy as you feel the waves of psychic energy that emanate from the master's aura touching your own body. ~ Frederick Lenz,
474:In the long and difficult integral Yoga there must be an integral faith and an unshakable patience. ~ Sri Aurobindo, The Synthesis Of Yoga, The Master of the Work,
475:I’ve been waiting for you, Obi-Wan. We meet again, at last. The circle is now complete. When I left you, I was but the learner; now I am the master. ~ George Lucas,
476:The nation becomes the master of its fate not only when it has many good sons, but also when it possesses enough strength to restrain its bad ones. ~ Roman Dmowski,
477:A teacher can do very little for a pupil and should only be thankful if he don't hinder him, and the greater the master, mostly the less he can say. ~ Thomas Eakins,
478:So build up the body, build up the nerves, and build up the mind until your faith is so strong there is no fear at all and you are the master. ~ Swami Satchidananda,
479:You only see the rose, not the ground that gives the rose life. You see the puppet on the master’s arm, but you have no eye for the puppet master. ~ Jostein Gaarder,
480:The master of superstition, is the people; and in all superstition, wise men follow fools; and arguments are fitted to practice, in a reversed order. ~ Francis Bacon,
481:This is the Church of Jesus Christ, and He leads it. No assignment in it need ever overwhelm you if you know that and listen for the Master's voice. ~ Henry B Eyring,
482:Gone to the nearest public-house. That is the centre of country gossip. They would have told you every name, from the master to the scullery-maid. ~ Arthur Conan Doyle,
483:Man is born free, and everywhere he is in chains. One man thinks himself the master of others, but remains more of a slave than they are."
- ~ Jean Jacques Rousseau,
484:The Master said, If out of the three hundred songs I had to take one phrase to cover all my teachings, I would say 'Let there be no evil in your thoughts.' ~ Confucius,
485:I pause in the doorway of the master bath, eyeing the shower the way one might appraise a painting at a gallery; not for me, I decide, or at least not today. ~ A J Finn,
486:Our Master is mother, father, friend, relative, acquaintance, nearest and dearest, and everything. Always think of the Master as your own. ~ Holy Mother Sri Sarada Devi,
487:A disciple asked, "Who is a Master?" The Master replied, "Anyone to whom it is given to let go of the ego. Such a person's life is then a masterpiece. ~ Anthony de Mello,
488:It matters not how strait the gate,
How charged with punishments the scroll,
I am the master of my fate:
I am the captain of my soul. ~ William Ernest Henley,
489:What do we call love, hate, charity, revenge, humanity, forgiveness? Different results of the master impulse, the necessity of securing one's self-approval. ~ Mark Twain,
490:The master said, 'Quietly to store up knowledge in my mind, to learn without flagging, to teach without growing weary, these present me with no difficulties.' ~ Confucius,
491:Almost anyone can see the golden light in an enlightened master's aura when the master meditates, unless, of course, the person is blocked up psychically. ~ Frederick Lenz,
492:Earnestness is not by any means everything; it is very often a subtle form of pious pride because it is obsessed with the method and not with the Master. ~ Oswald Chambers,
493:For Jung, salvation means that the personality becomes involved in the reconciliation of the opposites and the recognition of the Self as the master of life. ~ David Tacey,
494:To-day my skies are bare and ashen,
And bend on me without a beam.
Since love is held the master-passion,
Its loss must be the pain supreme ~ Paul Laurence Dunbar,
495:Albert Einstein didn't care where he lived. Albert Einstein was a genius. Albert Einstein wasn't getting lost in the master bedroom, he was lost in thought. ~ Fran Lebowitz,
496:For years he had possessed her dreams, but she'd been the master of those dreams. Now, he possessed her memory, and there was nothing she could do about it. ~ Julie Lessman,
497:He who has really prayed to the Master, even once, has nothing to fear. By, praying to him constantly one gets ecstatic love (Prema Bhakti) through his grace. ~ Sarada Devi,
498:In part because they had no choice, right? If you were a slave, you did what the master said. And they said to worship: "You're going to worship with us." ~ Michael Emerson,
499:Meditate and contemplate on the Master and think of the various incidents of His life. By meditating on Him, one gets all the spiritual moods. ~ Holy Mother Sri Sarada Devi,
500:"My former master taught me to accept birth and death." "Then what have you come to me for?" asked the master. "To learn to accept what lies in between." ~ Anthony de Mello,
501:Said the monk: "All these mountains and rivers and the earth and stars - where do they come from?" Said the master: "Where does your question come from?" ~ Anthony de Mello,
502:The Master knows better than to exhaust His servants and quench the light of Israel. Rest time is not waste time. It is economy to gather fresh strength. ~ Charles Spurgeon,
503:William Henley put it: It matters not how strait the gate, How charged with punishments the scroll, I am the master of my fate; I am the captain of my soul. ~ Piers Anthony,
504:Aristotle and Plato considered Greeks so innately superior to barbarians that slavery is justified so long as the master is Greek and the slave barbarian. ~ Bertrand Russell,
505:Each tool reshapes the one who is apparently the master of the tool. I ask myself this: At what point does the tool, the servant, become the real master? ~ Michael D O Brien,
506:Such is the fate, in some form or other, of all those who unbalance the master’s sense of self, poke holes in his vanity, or make him doubt his pre-eminence. ~ Robert Greene,
507:That your art, as best it can, also follows Divine Intellect, as the disciple follows the master; So in reality, your art is, as it were, God's grandchild. ~ Dante Alighieri,
508:The secret Ive lived by ever since I started earning money is this: Always buy a house with an extra bedroom adjoining the master. And thats always my closet. ~ Polly Bergen,
509:I am the master of this house! Let me in! he wanted to bellow, but he doubted anyone was going to listen. This, he decided, was what came of marriage. Well, ~ Elizabeth Boyle,
510:In these miserable times one may find God only through steadfast truth. The Master used to say, 'He who clings to truth, lies in the lap of God. ~ Holy Mother Sri Sarada Devi,
511:Some reviewed 'The Master' on their knees, and while I respected its distinctive discordancy - can a movie be at once feverish and glacial? - I was unmoved. ~ David Edelstein,
512:The mark of your ignorance is the depth of your belief in injustice and tragedy. What the caterpillar calls the end of the world, the master calls a butterfly. ~ Richard Bach,
513:The person who possesses the creative gift owns something of which she is not always the master - something that at times strangely wills and works for itself. ~ Cynthia Hand,
514:Brother Preptil, the master of the music, had described Brutha's voice as putting him in mind of a disappointed vulture arriving too late at the dead donkey. ~ Terry Pratchett,
515:I have come to understand that life is too complex and much too short to let amateurs direct the story. I would rather let the Master Storyteller do the writing. ~ Steve Saint,
516:Luka had been the Adam to her Eve, the Friday to her Robinson Crusoe, the Master to her Margarita. None of them were stories that left room for anyone else. ~ Kevin Brockmeier,
517:No person is so grand or wise or perfect as to be the master of another person. Teacher, perhaps. Setter of good example, perhaps. Genius, perhaps. But master, no. ~ Karl Hess,
518:She is the crescendo, the final, astonishing work of God. Woman. In one last flourish creation comes to a finish with Eve. She is the Master's finishing touch. ~ John Eldredge,
519:Exactly who he was supposed to be or who he had once been was growing harder to recall by the day. All that seemed to matter anymore was service to the master. ~ Daniel Arenson,
520:Man is always the master, even in his weaker and most abandoned state; but in his weakness and degradation he is the foolish master who misgoverns his "household. ~ James Allen,
521:My sweet angel,” he had said, “you mean you still haven’t understood that you no longer belong to me, that I’m no longer the master who’s in charge of you?” Not ~ Pauline R age,
522:The beer came and I said, “Joe, I’m thinking that there is something larger here than an attorney’s zealous defense of his client.” The master of understatement. ~ Robert Crais,
523:The mark of your ignorance is the depth of your belief in injustice and tragedy. What the caterpillar calls the end of the world, the Master calls the butterfly. ~ Richard Bach,
524:The Purusha has to become not only the witness but the knower and source, the master of all the thought and action. ~ Sri Aurobindo, The Life Divine, The Triple Transformation,
525:The self is the master of the self, what other master of it canst thou have? The wise man who has made himself the master of himself, is a world-illumining beacon. ~ Udanavarga,
526:Trying to control the future is like trying to take the master carpenter's place. When you handle the master carpenter's tools, chances are that you'll cut your hand. ~ Lao Tzu,
527:He lifts me up and carries me inside to our bed. This is what he does, after all. He’s the master of manipulation, the king of allure. He knows me inside and out— ~ Portia Moore,
528:I am the Master of Durham, and I am locked in the quad. In sandals. In the snow. And my sweater is on backwards. This is the state of things. This is the truth. ~ Nicola Rendell,
529:In my young days I praised the master whose pictures I liked, but as my judgment matured I praised myself for liking what the masters had chosen to have me like. ~ Kakuz Okakura,
530:Man is always the master, even in his weakest and most abandoned state; but in his weakness and degradation he is the foolish master who misgoverns his "household. ~ James Allen,
531:Mind is Maya, sat-asat: there is a field of embrace of the true and the false, the existent and the non-existent, ~ Sri Aurobindo, The Synthesis Of Yoga, The Master of the Work,
532:Quinn gave her a warm smile that belied the master/servant nature of their relationship. “Gabrielle, possiamo avere due Coca Lights, per favore? Grazie.” Gabrielle ~ J T Ellison,
533:Some people are born to inflict pain on others. Because they don’t feel any pain or pity themselves. The perfect executioners. And I am the master of my trade . ~ Oliver P tzsch,
534:The master demon Screwtape identifies elitist humanity's tendency toward "an ingrained habit of belittling anything that concerns the great mass of their fellow men. ~ C S Lewis,
535:We make real that to which we pay attention. The Master knows this. The Master places himself at choice with regard to that which she chooses to make real. ~ Neale Donald Walsch,
536:The One is attained when man arrives at ripeness in one of these three states of his spirit, “All is myself, All is thou,” “Thou art the Master, I the servant.” ~ Sri Ramakrishna,
537:To learn something of God's will and to use such knowledge to live a life worth of the Master and utterly pleasing to him, is to engage in the business of obedience. ~ D A Carson,
538:Because patriarchy uses redemptive theology to legitimate itself, all believers who embrace the redeemer complex are accessory to the master scheme of domination. ~ John Lamb Lash,
539:If the master allows himself to be commanded by a servant, the latter becomes autocratic; the mind is similarly enslaved by submitting to bodily dictation. ~ Paramahansa Yogananda,
540:The master does his job and then stops. He understands that the universe is forever out of control, and that trying to dominate events goes against the current of the Tao. ~ Laozi,
541:To learn something of God's will and to use such knowledge to live a life worthy of the Master and utterly pleasing to him, is to engage in the business of obedience. ~ D A Carson,
542:I have to say I owe my career to the master composers of the Great American Songbook who have written such high-quality songs - the best popular music ever composed. ~ Tony Bennett,
543:Neither Mantra nor scripture is of any avail; Bhakti, love, accomplishes everything. The Master is everything - both Guru and Ishta. He is all in all. ~ Holy Mother Sri Sarada Devi,
544:Since the important thing is to practise, it is in vain that one is near the master, if one does not practice oneself; no profit of any kind corms out of it. ~ Sutra in 42 articles,
545:The Master Mind principle: Two or more people actively engaged in the pursuit of a definite purpose with a positive mental attitude, constitute an unbeatable force. ~ Napoleon Hill,
546:Up from Earth's Centre through the Seventh Gate rose, and on the Throne of Saturn sate; And many a Knot unravel'd by the Road; But not the Master-knot of Human Fate. ~ Omar Khayyam,
547:What else? A handful of hard white sugar lumps from the supply for the master's table. Sugar and cake and blood and pork. That's what little boys are made of. ~ Meg Rosoff,
548:Can anyone attain liberation unless He helps? Have deep faith in Him. Know the Master to be your refuge, just as parents are to children in this world. ~ Holy Mother Sri Sarada Devi,
549:If the egoism of the worker disappears, the egoism of the instrument may replace it or else prolong it in a disguise. ~ Sri Aurobindo, The Synthesis Of Yoga, The Master of the Work,
550:It galls me, when I catch a stray remark from the master, or between the older English pupils, to the effect that the Indians are uncommonly fortunate to be here. ~ Geraldine Brooks,
551:The master never counseled slavish belief. ‘Words are only shells,’ he said. ‘Win conviction of God’s presence through your own joyous contact in meditation. ~ Paramahansa Yogananda,
552:By showing that exercise sparks the master molecule of the learning process, Cotman nailed down a direct biological connection between movement and cognitive function. ~ John J Ratey,
553:Isn't there such a thing as social liberation?" "Of course there is," said the Master. "How would you describe it?" "Liberation from the need to belong to the herd. ~ Anthony de Mello,
554:Do not be downcast, but marshal all your powers; Make an effort; be the master of yourself! Practice the equality of self and other; Practice the exchange of self and other. ~ ntideva,
555:Every weekend, I would get the drunk driving lecture. Of course, Dad drank and drove all the time. I guess it wasn't a lecture; it was helpful tips from the master. ~ Christopher Titus,
556:The breath of divine Power blows where it lists and fills today one and tomorrow another with the word or the puissance. ~ Sri Aurobindo, The Synthesis Of Yoga, The Master of the Work,
557:The worst education is to leave him floating between his will and yours, and to dispute endlessly between you and him as to which of the two will be the master. ~ Jean Jacques Rousseau,
558:God, the Master Weaver. He stretches the yarn and intertwines the colors, the ragged twine with the velvet strings, the pains with the pleasures. Nothing escapes his reach. ~ Max Lucado,
559:That was the thing about Loki. You resented him even when you were at your most grateful, and you were grateful to him even when you hated him the most. THE MASTER BUILDER ~ Neil Gaiman,
560:When the Master of the universe has points to carry in his government he impresses his will in the structure of minds. ~ Ralph Waldo Emerson, Letters and Social Aims (1876), Immortality,
561:You yourself are the teacher, and the pupil, you're the master, you're the guru, you are the leader, you are everything! And, to understand is to transform what is. ~ Jiddu Krishnamurti,
562:But if they are shown to be, and are the works not of men but of God, why are the unbelievers so irreligious as not to recognize the Master Who did them? ~ Saint Athanasius of Alexandria,
563:In daily life what distinguishes the master is the using those materials he has, instead of looking about for what are more renowned, or what others have used well. ~ Ralph Waldo Emerson,
564:I think you can find yourself in life perhaps not really being the master of your own life and it is within your own will and tenacity whether you switch the roles or not. ~ Mark Lanegan,
565:Lucus?"
She found him on the bed in the master suite, lying with his arms crossed behind his head, glaring at the ceiling as though it had done him wrong in some way. ~ Sarah Mayberry,
566:Our Master (Sri Ramakrishna) is mother, father, friend, relative, acquaintance, nearest and dearest, and everything. Always think of the Master as your own. ~ Holy Mother Sri Sarada Devi,
567:The human retains his intelligence?” he muttered. “Who then is the master? Which of you has dominance?” “Neither of us,” I said. Nathaniel concurred. “It is an equal balance. ~ Anonymous,
568:The master never counseled slavish belief. ‘Words are only shells,’ he said. ‘Win conviction of God’s presence through your own joyous contact in meditation.’ “No ~ Paramahansa Yogananda,
569:The trouble with anger is, it gets hold of you. And then you aren't the master of yourself anymore. Anger is. And when anger is the boss, you get unintended consequences. ~ Jeanne DuPrau,
570:You come to the master only in deep humbleness, because learning is possible only in humbleness. You have come to surrender, not to perform, not to manipulate, not to impress. ~ Rajneesh,
571:He who has really prayed to the Master, even once, has nothing to fear. By praying to Him constantly one gets ecstatic love (Prema Bhakti) through His grace. ~ Holy Mother Sri Sarada Devi,
572:If a man . . . purges himself . . ., he shall be a vessel unto honour, sanctified, and profitable for the master’s use, and prepared unto every good work (2 Timothy 2:21). ~ Andrew Murray,
573:IN A DETECTIVE’S WORLD there was one true blight on society, and it wasn’t the master criminal; after all, superpredators were few and far between. It was the media. Sunday ~ Lisa Gardner,
574:The master never counselled slavish belief. ‘Words are only shells,’ he said. ‘Win conviction of God’s presence through your own joyous contact in meditation.’ “No ~ Paramahansa Yogananda,
575:The master of a single trade can support a family. The master of seven trades cannot support himself. The wind is never for the sailor who knows not to what port he is bound. ~ Og Mandino,
576:You will be most readily cured of vanity or presumption by studying the history of music, and by hearing the master pieces which have been produced at different periods. ~ Robert Schumann,
577:The privilege of living now is that I can seat myself at the master's table - the table of my white ancestor, a slaveholder - and interpret his world, and he has no say. ~ Michael W Twitty,
578:An older Master once told me that dreams are whatever you can escape by waking up," the Master said. "Truth, on the other hand, sticks to your soul. You can't wake up from it. ~ Cameron Jace,
579:Louis Armstrong is the master of the jazz solo. He became the beacon, the light in the tower, that helped the rest of us navigate the tricky waters of jazz improvisation. ~ Ellis Marsalis Jr,
580:The master of the garden is the one who waters it, trims the branches, plants the seeds, and pulls the weeds. If you merely stroll through the garden, you are but an acolyte. ~ Vera Nazarian,
581:The Master stays behind; that is why she is ahead. She is detached from all things; that is why she is one with them. Because she has let go of herself, she is perfectly fulfilled. ~ Lao Tzu,
582:The natural laws of the universe are inviolable... what you say and do determines what happens in your life... You are the master of your life and death. What you do is what you are. ~ Laozi,
583:There were rules in the monastery, but the Master always warned against the tyranny of the law. 'Obedience keeps the rules,' he would say. 'Love knows when to break them.' ~ Anthony de Mello,
584:You walk until you come to the ocean. You don't walk or run in the ocean - you float and swim. Like this once you come to the Master, seeking stops, blossoming begins. ~ Sri Sri Ravi Shankar,
585:Ask Dujek about the reports coming down from the North Campaign. Elder magic—Kurald Galain. The Lord of Moon’s Spawn is the Master Archmage—you know his name as well as I do. ~ Steven Erikson,
586:It was the slave's continuing desire for recognition that was the motor which propelled history forward, not the idle complacency and unchanging self-identity of the master ~ Francis Fukuyama,
587:No wound. No scar? Yet as the Master shall the servant be, And pierced are the feet that follow Me, But thine are whole, Can he have followed far who has no wound, No scar? ~ Elizabeth Musser,
588:Yogi Bhajan shows us that a key to being the master of your own mind is to learn how to forgive yourself. So for today, just for one minute, practice forgiving yourself. ~ Gabrielle Bernstein,
589:Coming to the master is coming in search of your innocence, in search of your lost childhood, in search of your originality... in search of your individuality, in search of freedom. ~ Rajneesh,
590:Since change is inevitable, the question is: Do you act to stop it and try to protect yourself from it, or do you become the master of change by accepting it and being open to it? ~ Ed Catmull,
591:The master minds of all nations, in all ages, have sprung in affluent multitude from the mass of the nations, and from the mass of the nation only-not from its privileged classes. ~ Mark Twain,
592:The master's tools will never dismantle the master's house. They may allow us temporarily to beat him at his own game, but they will never allow us to bring about genuine change. ~ Audre Lorde,
593:If those who had set themselves to explain the various theories of Christianity had set themselves instead to do the will of the Master, how different the world would be now! ~ George MacDonald,
594:Satan’s greatest feat is to convince us he doesn’t exist. He doesn’t want us to believe in him, and that makes it easier for him to spread his evil. Lucifer is the Master of Lies. ~ J A Konrath,
595:The master's tools will never dismantle the master's house. They may allow us to temporarily beat him at his own game, but they will never enable us to bring about genuine change. ~ Audre Lorde,
596:The master never seemed to have his fill of gazing at his firstborn child. "What do you want him to be when he grows up?" someone asked. "Outrageously happy," said the master. ~ Anthony de Mello,
597:What is my identity ?" "Nothing," said the Master. "You mean that I am an emptiness and a void?" said the incredulous disciple. "Nothing that can be labeled." said the Master. ~ Anthony de Mello,
598:It was THAT day the Master of the Land said my mama was goin to go for to be his son’s night-mate too, smilin down at her like he was doin her some special kinda good favor. ~ J California Cooper,
599:Parsimony is enough to make the master of the golden mines as poor as he that has nothing; for a man may be brought to a morsel of bread by parsimony as well as profusion. ~ Henry Home Lord Kames,
600:sun shines,” wrote Christopher Isherwood in his Berlin Stories, “and Hitler is the master of this city. The sun shines, and dozens of my friends … are in prison, possibly dead.” The ~ Erik Larson,
601:The master judges by the result, but our Father judges by the effort. Failure does not always mean fault. He knows how much things cost, and weighs them where others only measure. ~ Andrew Murray,
602:The Master used to say, 'Don't jump into the ocean of Maya, for you may be eaten up by sharks and crocodiles.' But why should you worry? You have the Master with you. ~ Holy Mother Sri Sarada Devi,
603:The statesman who yields to war fever must realise that once the signal is given, he is no longer the master of policy but the slave of unforeseeable and uncontrollable events. ~ Winston Churchill,
604:The story of Joseph is in the Bible for this reason: to teach you to trust God to trump evil. What Satan intends for evil, God, the Master Weaver and Master Builder, redeems for good. ~ Max Lucado,
605:For the master's tools will never dismantle the master's house. They may allow us temporarily to beat him at his own game, but they will never enable us to bring about genuine change. ~ Audre Lorde,
606:I would like to hook up with one of the great Japanese filmmakers, like the master that made Ringu, and I would like to take 'The Wicker Man' to Japan, except this time he's a ghost. ~ Nicolas Cage,
607:The Master used to say, 'One who remembers Me never suffers from want of food or from other physical privations.' .. By remembering Him one gets rid of all sufferings. ~ Holy Mother Sri Sarada Devi,
608:The master wants to salvage you. He's going to sign you to the Raven lineup in spring. So long as you keep quiet and keep your head down he won't tell the main family he's found you. ~ Nora Sakavic,
609:Toward the One, the perfection of love, harmony and beauty, the only being, united with all the illuminated souls who form the embodiment of the master, the spirit of guidance. ~ Hazrat Inayat Khan,
610:Ultimately the way to win the game of life, is found in only one thing: Our ability to choose meaning in any life circumstance. Become the master of meaning and you master your life. ~ Tony Robbins,
611:The master-word is Work, a little one, as I have said, but fraught with momentous sequences if you can but write it on the tablets of your hearts, and bind it upon your foreheads. ~ Abraham Verghese,
612:You [Jews] did slay Christ, you did lift violent hands against the Master, you did spill his precious blood. This is why you have no chance for atonement, excuse, or defense. ~ Saint John Chrysostom,
613:I say, wherever and in whatever condition you may live, the dirt of the world will cause no harm to you. The Master is there; you need not be afraid, you need not worry. ~ Holy Mother Sri Sarada Devi,
614:Seeing the sun, the moon and the stars, I said to myself, 'Who could be the Master of these beautiful things?' I felt a great desire to see him, to know him and to pay him homage. ~ Josephine Bakhita,
615:The master says it’s a glorious thing to die for the Faith and Dad says it’s a glorious thing to die for Ireland and I wonder if there’s anyone in the world who would like us to live. ~ Frank McCourt,
616:You were right," said the Master impressed by the neatness of Korovyov's work, "when you said: no documents, no person. So that means I don't exist since I don't have any documents. ~ Mikhail Bulgakov,
617:But one thing is certain, he is the master criminal of this age. He controls a marvellous organization. Most of the Peace propaganda during the war was originated and financed by him. ~ Agatha Christie,
618:One should learn to connect the bridge between the heart and the mind. That’s what crowns you with eternity, and makes you the master of your own life rather than a slave of someone else’s. ~ Iva Kenaz,
619:Shame is the master emotion because it binds all the other emotions. Freely expressing our feelings is like thawing out. As shame binds all our feelings, we become psychologically numb. ~ John Bradshaw,
620:The master rode alone that day; and in the woods, side by side, White Fang ran with Collie, as his mother, Kiche, and old One Eye had run long years before in the silent Northland forest. ~ Jack London,
621:The poor man yields to the rich, the plebeian to the noble, the servant to the master, the unlearned to the learned, and yet every one inwardly cherishes some idea of his own superiority. ~ John Calvin,
622:And God, the Master Builder. This is the meaning behind Joseph's words "God meant it for good in order to bring about..." The Hebrew word translated here as bring about is a construction term ~ Max Lucado,
623:If every tool, when ordered, or even of its own accord, could do the work that befits it... then there would be no need either of apprentices for the master workers or of slaves for the lords. ~ Aristotle,
624:Imagine if everyone went around transforming lead into gold. Gold would lose its value. “It’s only those who are persistent, and willing to study things deeply, who achieve the Master Work. ~ Paulo Coelho,
625:PRAYER is the master key,. A key, may fit one door of a house, but when it fits all doors it may well claim to be a master key. Such and no less a key, is prayer to all earthly problems. ~ Neville Goddard,
626:The freedom of man is, in political liberalism, freedom from persons, from personal dominion, from the master; the securing of each individual person against other persons, personal freedom. ~ Max Stirner,
627:The master not only governs the slave without his consent, but he governs him by a set of rules altogether different from those which he prescribes for himself. Allow ALL the governed an ~ Abraham Lincoln,
628:Then it comes, always—the overseer’s cry, the call to work, the shadow of the master, the reminder that she is only a human being for a tiny moment across the eternity of her servitude. ~ Colson Whitehead,
629:In relations between the rich and the strong, between the rich and the poor, between the master and the servant, it's liberty that grinds down, and the law which liberates. ~ Jean Baptiste Henri Lacordaire,
630:It is a grand thing to see a man thoroughly possessed with one master-passion. Such a man is sure to be strong, and if the master-principle be excellent, he is sure to be excellent, too. ~ Charles Spurgeon,
631:Man may become the master of himself, and of his environment, because he has the POWER TO INFLUENCE HIS OWN SUBCONSCIOUS MIND, and through it, gain the cooperation of Infinite Intelligence. ~ Napoleon Hill,
632:The Church in the colonies is the white people's Church, the foreigner's Church. She does not call the native to God's ways but to the ways of the white man, of the master, of the oppressor. ~ Frantz Fanon,
633:The Master is both within and without, so he creates conditions to drive you inwards and at the same time prepares the interior to drag you to the Centre. ~ Sri Ramana Maharshi, Path of Self-Knowledge, 14,
634:Whatever the Way, the master of strategy does not appear fast….Of course, slowness is bad. Really skillful people never get out of time, and are always deliberate, and never appear busy. ~ Miyamoto Musashi,
635:Woman is to man as the slave to the master, the manual to the mental worker, the barbarian to the Greek. Woman is an unfinished man, left standing on a lower step in the scale of development. ~ Will Durant,
636:worry about Dawna, we’ll keep her out of circulation.” Raymond emerged from the master bedroom, pulling his shirt on. He was still barefoot, wearing his wrinkled chinos from the night before. ~ Sue Grafton,
637:Colin Powell's committed to come into the house of the master. When Colin Powell dares to suggest something other than what the master wants to hear, he will be turned back out to pasture. ~ Harry Belafonte,
638:It still believed in everything that the Master had taught it; though it had seen him fake his miracles and tell lies to his followers, these inconvenient facts did not affect its loyalty. ~ Arthur C Clarke,
639:The Master said, “A true gentleman is one who has set his heart upon the Way. A fellow who is ashamed merely of shabby clothing or modest meals is not even worth conversing with.” (Analects 4.9) ~ Confucius,
640:The self is the master of the self, what other master of it canst thou have? The wise man who has made himself the master of himself, has broken his chains, he has rent the ties of his bondage. ~ Udanavarga,
641:Typically is a master-apprentice relationship, all the power lies with the master. But with a life apprentice, every time the master comes within arms reach he places his life in her hands. ~ Benedict Jacka,
642:When we look at the world through the eyes of the Master, the world will look so much more beautiful - not a nasty place, but a place filled with love, joy, compassion and all virtues ~ Sri Sri Ravi Shankar,
643:A slave lacks incentives; for him it is better to work slowly and badly, since his effort benefits only the master, but free people work hard to save and get ahead,, that is their incentive. ~ Isabel Allende,
644:Does one get faith by mere studying of books? Too much reading creates confusion. The Master used to say that one should learn from the scriptures that God alone is real and the world illusory. ~ Sarada Devi,
645:Scientology, how about that? You hold on to the tin cans and then this guy asks you a bunch of questions, and if you pay enough money you get to join the master race. How's that for a religion? ~ Frank Zappa,
646:Should we be mindful of dreams?" Joseph asked. "Can we interpret them?" The Master looked into his eyes and said tersely: "We should be mindful of everything, for we can interpret everything. ~ Hermann Hesse,
647:The Master said, Guide the people by law, aline them by punishment; they may shun crime, but they will want shame. Guide them by mind, aline them by courtesy; they will learn shame and grow good. ~ Confucius,
648:The student asks: If my redstone necklace had every view of every veil that ever brightened, would I be wise? The master answers: If I had a thousand pieces of a priceless vase, would I be rich? ~ Kay Kenyon,
649:A greater Personality sometimes
Possesses us which yet we know is ours:
Or we adore the Master of our souls.
Then the small bodily ego thins and falls; ~ Sri Aurobindo, Savitri, The Secret Knowledge,
650:Humility is a virtue all preach, none practise, and yet every body is content to hear. The master thinks it good doctrine for his servant, the laity for the clergy, and the clergy for the laity. ~ John Selden,
651:In Roman times, the master paid only for the slaves he was purchasing. So also, the saving benefits of Christ’s redemptive work are applied only to those whom God has chosen for Himself. ~ John F MacArthur Jr,
652:It was my fear of failure that first kept me from attempting the master work. Now, I'm beginning what I could have started ten years ago. But I'm happy at least that I didn't wait twenty years. ~ Paulo Coelho,
653:Scientology, how about that? You hold on to the tin cans and then this guy asks you a bunch of questions, and if you pay enough money you get to join the master race. How's that for a religion ? ~ Frank Zappa,
654:The Master encouraged us to gain friends, that is, to expand our circle of friends through which we can feel more intensive protection in a spirit of cooperation and through intervening values. ~ Chico Xavier,
655:Then it comes, always—the overseer’s cry, the call to work, the shadow of the master, the reminder that she is only a human being for a tiny moment across the eternity of her servitude. The ~ Colson Whitehead,
656:Do the Master's work, and along with that practice spiritual disciplines too. Work helps one to keep off idle thoughts. If one is without work, such thoughts rush into one's mind. ~ Holy Mother Sri Sarada Devi,
657:God is self-evident, impersonal, omniscient, the Knower and the Master of nature, the Lord of all. He is behind all worship and it is being done according to Him, whether we know it or not. ~ Swami Vivekananda,
658:"Should we be mindful of dreams?" Joseph asked. "Can we interpret them?" The Master looked into his eyes and said tersely: "We should be mindful of everything, for we can interpret everything." ~ Hermann Hesse,
659:The Master said, “A true gentleman is one who has set his heart upon the Way. A fellow who is ashamed merely of shabby clothing or modest meals is not even worth conversing with.”
(Analects 4.9) ~ Confucius,
660:Wars throughout history have been waged for conquest and plunder. … And that is war in a nutshell. The master class has always declared the wars; the subject class has always fought the battles. ~ Oliver Stone,
661:As a Welshman that can't sing, I never feel more proud to be Welsh than when I hear the Treorchy Male Choir - the Master Choir of them all. If I could sing I would apply for membership myself. ~ Anthony Hopkins,
662:Thinking is a wonderful tool if it's applied. Thinking, however, can not become the master. Thinking is a very bad master. If you're dominated by thinking then your life becomes very restricted. ~ Eckhart Tolle,
663:The Master lives within everyone. When you give food to the one who is starving, when you give water to the one who is thirsty, when you cover the one who is cold, you give your love to the Master. ~ Miguel Ruiz,
664:Wealth protects and animates art and literature, as the dew enlivens the fields." Nonsense! Wealth animates art and literature, as the whistle of the master animates the dog and makes him wag his tail. ~ Various,
665:We would go down to the Tenderloin. Pimps beware. I was bringing the Master as backup. It was like carrying a thermonuclear device to kill ants. Overkill has always been a specialty of mine. ~ Laurell K Hamilton,
666:It is not known which of the three chiefs first conceived the master-plan by which the peace of the world is now so well defended that national armaments are falling into increasing neglect. ~ Winston S Churchill,
667:The best servants of the people, like the best valets, must whisper unpleasant truths in the master's ear. It is the court fool, not the foolish courtier, whom the king can least afford to lose. ~ Walter Lippmann,
668:The Master, by residing in the Tao,
sets an example for all beings.
Because he doesn't display himself,
people can see his light.
Because he has nothing to prove,
people can trust his words.
,
669:The Master created humans first as the lowest type, most easily formed. Gradually, he replaced them by robots, the next higher step, and finally he created me, to take the place of the last humans. ~ Isaac Asimov,
670:I am not the potter, not the potter's wheel, but the potter's clay; is not the value of the shape attained as dependent upon the intrinsic worth of the clay as upon the wheel and the Master's skill? ~ Stephen King,
671:Tsze-Kung asked, “Is there one word with which to act in accordance throughout a lifetime?” The Master said, “Is not reciprocity such a word? What you do not want done to yourself, do not do to others. ~ Confucius,
672:Who you pretends you is, you comes to be. The bigger what bows to the Master on the street, who acts the fool, who forgets who he am, that man a slave. He shuts his bible, he deserves to be a slave ~ Donald McCaig,
673:Who you pretends you is, you comes to be. The nigger that bows to the Master on the street, who acts the fool, who forgets who he am, that man a slave. He shuts his bible, he deserves to be a slave ~ Donald McCaig,
674:Should we be mindful of dreams?" Joseph asked. "Can we interpret them?"

The Master looked into his eyes and said tersely: "We should be mindful of everything, for we can interpret everything. ~ Hermann Hesse,
675:The Stars in the Sky. There can be only one sun at a time. Never obscure the sunlight, or rival the sun’s brilliance; rather, fade into the sky and find ways to heighten the master star’s intensity. ~ Robert Greene,
676:Uh, do you mind if I shower?” “It’s fine. We can shower together.” Luke was walking to the master bathroom before I could process the fact that this was starting to feel like more than a quickie. * ~ Megan Erickson,
677:You weren’t an accident. You weren’t mass produced. You aren’t an assembly-line product. You were deliberately planned, specifically gifted, and lovingly positioned on the Earth by the Master Craftsman. ~ Anonymous,
678:If the pupil was worthy to be trained, there came a time when the master must allow the pupil to train himself, to use and become all that the master had seen in him, fulfilling his true potential. ~ Mercedes Lackey,
679:The enthusiast always finds the master, the masters, whom he seeks. Always genius seeks genius, desires nothing so much as to be a pupil and to find those who can lend it aid to perfect itself. ~ Ralph Waldo Emerson,
680:You weren't an accident. You weren't mass produced. You aren't an assembly-line product. You were deliberately planned, specifically gifted, and lovingly positioned on the earth by the Master Craftsman. ~ Max Lucado,
681:I have discovered nothing. I have only found out what I knew. I understand the force that in the past gave me life, and now too gives me life. I have been set free from falsity, I have found the Master. ~ Leo Tolstoy,
682:Just do a Google search on it. The Bible’s definition of marriage. New Testament. When you read it, you’ll see what I mean. God’s the Master of D/s. So how’s married life?” He moved on, oh so confident. ~ Lucian Bane,
683:Liberty is the daughter of authority properly understood. For to be free is not to do what one pleases; it is to be the master of oneself, it is to know how to act within reason and to do one's duty. ~ mile Durkheim,
684:Old Tom Bombadil is a merry fellow, Bright blue his jacket is, and his boots are yellow. None has ever caught him yet, for Tom, he is the Master: His songs are stronger songs, and his feet are faster. ~ J R R Tolkien,
685:The Master's power is like this. He lets all things come and go effortlessly, without desire. He never expects results; thus he is never disappointed. He is never disappointed; thus his spirit never grows old. ~ Laozi,
686:This journey involves a transformation of our being so that our thinking mind becomes our servant rather than our master. ~ Ram DassSee also: "The Master and His Emissary" by Iain McGilchristyoutube.com/watch?v=dFs9WO…,
687:A good judge should never boast of his power, because he can do nothing but what he can do justly: he is not the master, but the minister of the law. Authority without virtue is a very dangerous state. ~ Thomas F Wilson,
688:become aware of your thoughts, you can also set the intention, "I am the master of my thoughts." Say it often, meditate on it, and as you hold to that intention, by the law of attraction you must become that. ~ Anonymous,
689:No doubt it is an evil to be bound by laws, but it is necessary at the immature stage to be guided by rules; in other words, as the Master used to say that the sapling must be hedged round, and so on. ~ Swami Vivekananda,
690:The thing about fate is, are you the master of your fate, or are the stars?'
'Are you talking about Lena, or Julius Caesar? Because I hate to break it to you, but I never read the play.'
'You tell me. ~ Kami Garcia,
691:A divine Descent no less than an ascent to the Divine is possible; there is a prospect of the bringing down of a future perfection and a present deliverance. ~ Sri Aurobindo, The Synthesis Of Yoga, The Master of the Work,
692:Speed is not part of the true Way of strategy. Speed implies that things seem fast or slow, according to whether or not they are in rhythm. Whatever the Way, the master of strategy does not appear fast. ~ Miyamoto Musashi,
693:The knowledgeable gypsy eyes scanned the dairy-maid skin, the gilded hair, the long hands, jewelled to display their beauty while the Master, serenely smiling, returned the compliment under relaxed lids. ~ Dorothy Dunnett,
694:The way you learn is by sitting with the Master, as he moves into those states of attention, you feel that and follow him. He generates tremendous energy when he's doing anything. You are taught inwardly. ~ Frederick Lenz,
695:After Supper the Master dismissed all except Sun Wukong, Zhu Bajie and Sha the Monk. He took them out with him and said, "Look at that wonderful moolight. It makes me long for the time when I can return home. ~ Wu Cheng en,
696:I am but as the spark that gleams for a moment,
His burning candle consumed me - the moth;
His wine overwhelmed my goblet,
The master of Rum transmuted my earth to gold
And set my ashes aflame. ~ Muhammad Iqbal,
697:The free worker receives a wage; the slave an education, food, care, clothing; the money that the master spends to keep the slave is drained little by little and in detail; one hardly perceives it.1 ~ Alexis de Tocqueville,
698:You can read all the books in this library, be wiser than the master himself someday, and then you will die having never really done anything. You will have only ever lived through everyone else’s experiences. ~ Elise Kova,
699:There is such a thing as a Pentecost still to the disciples of Jesus; but it comes to him who has forsaken all to follow Jesus only, and in following fully has allowed the Master to reprove and instruct him. ~ Andrew Murray,
700:Any lifetime that is spent without seeing the master
Is either death in disguise or a deep sleep.
The water that pollutes you is poison;
The poison that purifies you is water.
~ Jalaluddin Rumi, Any Lifetime
,
701:Do you act to stop it and try to protect yourself from it, or do you become the master of change by accepting it and being open to it? My view, of course, is that working with change is what creativity is about. ~ Ed Catmull,
702:I cannot now think symbols less
than the greatest of all powers whether they are used consciously by
the master of magic or half unconsciously by their successors, the
poet, the musician, and the artist. ~ W B Yeats,
703:The Master said of Gong Yechang, “He is marriageable. Although he was once imprisoned and branded as a criminal, he was in fact innocent of any crime.” The Master gave him his daughter in marriage. (Analects 5.1) ~ Confucius,
704:The Master views the parts with compassion, because he understands the whole. His constant practice is humility. He doesn't glitter like a jewel but lets himself be shaped by the Tao, as rugged and common as a stone. ~ Laozi,
705:The Slave must be made fit for his freedom by education and discipline, and thus made unfit for slavery. And as soon as he becomes unfit for slavery, the master will no longer desire to hold him as a slave. ~ Jefferson Davis,
706:To be the master of money, you need to be smarter than it. Then money will do as it is told. It will obey you. Instead of being a slave to it, you will be the master of it. That is financial intelligence. ~ Robert T Kiyosaki,
707:However, since attention alters us as well as what we attend to, the very judgment we made might reflect not so much reality as the nature of who we had become or were becoming. ~ Iain McGilchrist, The Master and His Emissary,
708:The Statesman who yields to war fever must realize that once the signal is given, he is no longer the master of policy, but the slave of unforeseeable and uncontrollable events. Let us learn our lessons. ~ Winston S Churchill,
709:A disciple once complained, "You tell us stories, but you never reveal their meaning to us." The master replied, "How would you like it if someone offered you fruit and chewed it up for you before giving it to you? ~ Anonymous,
710:Before you can truly submit, you must learn to control your reactions, your responses, your desires and your needs. Before you give yourself fully to another, you must first become the master of yourself.” He ~ Claire Thompson,
711:Behind every dark cloud is a silver lining (photo taken by me yesterday afternoon). Just like a cloud is a free spirit ... allow your dreams to be the same and you will become the master of all you desire... ~ Stephen Richards,
712:The Church in the colonies is the white people’s Church. ... She does not call the native to God’s ways but to the ways of the white man, of the master, of the oppressor. ~ Frantz Fanon, The Wretched of The Earth (1963), p. 42,
713:This man represents so many things to me. He was my first true friend. My first love. First lover. The master of more pleasure than I knew existed, and the architect of more heartache than I thought I could endure. ~ Anonymous,
714:Good is the mastery of the body, good the mastery of the speech, good too the mastery of the mind, good the perfect self-mastery. The disciple who is the master of himself, shall deliver his soul from every sorrow. ~ Dhammapada,
715:The Master said of Gong Yechang, “He is marriageable. Although he was once imprisoned and branded as a criminal, he was in fact innocent of any crime.” The Master gave him his daughter in marriage.
(Analects 5.1) ~ Confucius,
716:Be like a servant waiting for the return of the master,” says Jesus. The servant does not know at what hour the master is going to come. So he stays awake, alert, poised, still, lest he miss the master’s arrival. ~ Eckhart Tolle,
717:Indeed, the Master knows intuitively that passion is the path. It is the way to Self realization. Even in earthly terms it can be fairly said that if you have a passion for nothing, you have no life at all. ~ Neale Donald Walsch,
718:Look at the posture of prayer. It is the posture of slavery, of bowing before your master. We are a proudly rebellious country. We kicked out the master. Now here comes the government telling us to humbly bow again. ~ Dan Barker,
719:Second only to the master of us all, Clodia has become the most discussed person in Rome. Versus of unbounded obscenity are scribbled about her over the walls and pavements of all the baths and urinals in Rome. ~ Thornton Wilder,
720:The range of circumstances in which it is possible to presuppose the presence of a combination is very limited. The presence of such circumstances is the reason for the genesis of the idea in the master's brain. ~ Emanuel Lasker,
721:To a visitor who asked to become his disciple the Master said, "You may live with me, but don't become my follower." "Whom, then, shall I follow?" "No one. The day you follow someone you cease to follow Truth . ~ Anthony de Mello,
722:Second, never imagine that because the master loves you, you can do anything you want. Entire books could be written about favorites who fell out of favor by taking their status for granted, for daring to outshine. ~ Robert Greene,
723:When you control your thoughts, you control your mind. When you control your mind, you control your life. And once you reach the stage of being in total control of your life, you become the master of your destiny. ~ Robin S Sharma,
724:A disciple said to him, "I am ready, in the quest for God , to give up anything: wealth, friends, family, country, life itself. What else can a person give up?" The Master calmly replied, "One's beliefs about God. ~ Anthony de Mello,
725:If I loan money to a friend or relative, the relationship will be strained or destroyed. The only relationship that would be enhanced is the kind resulting from one party being the master and the other party a servant. ~ Dave Ramsey,
726:If you want to be a legend, God help you, it's so easy. You just do one thing. You can be the master of suspense, say. But if you want to be as invisible as is practical, then it's fun to do a lot of different things. ~ Mike Nichols,
727:She went of her own accord,' answered the master; 'she has a right to go if she please. Trouble me no more about her. Hereafter she is only me sister in name: not because I disown her, but because she has disowned me. ~ Emily Bronte,
728:This man represents so many things to me. He was my first true friend. My first love. First lover. The master of more pleasure than I knew existed, and the architect of more heartache than I thought I could endure. It ~ Leisa Rayven,
729:Continue to pray without losing heart. Everything will happen in time. Is it so easy to realize God? But this time the Master has shown an easy path; therefore it will be possible for all to realize God. ~ Holy Mother Sri Sarada Devi,
730:Failure is an opportunity. If you blame someone else, there is no end to the blame. Therefore the Master fulfills her own obligations and corrects her own mistakes. She does what she needs to do and demands nothing of others. ~ Laozi,
731:mind is the master-weaver, both of the inner garment of character and the outer garment of circumstance, and that, as they may have hitherto woven in ignorance and pain they may now weave in enlightenment and happiness. ~ James Allen,
732:The Master said, “You [Zilu], do you know what I have been trying to teach you? To say that you know something when you know it and to say that you do not know something when you do not know it—this is true knowing [zhi]. ~ Confucius,
733:The wisest of sages have said that a man will choose violence out of fear." The Master's words were expressive, but cold, and directed toward the King. "Is your stature so mean that you dare not face me without fetters? ~ Janny Wurts,
734:Time does not tick on for the dead. After we die, we cannot keep it. It is the master of the living. For the dead, for the vampire, time is a hornets’ nest. Dangerous, best to be avoided – always humming in your ear. ~ Rebecca Maizel,
735:Why do you meditate? Does it make you a saint?" "No," the master replied. Does it make you more divine? "No," he shook his head. What, then, does it make you? "Awake," he replied. And how do you stay away? You breathe. ~ Regina Brett,
736:Yes, you’re right. I want to be a proper submissive for you. I’ve been thinking a lot about this lately, as well. I want to learn from you, Dylan. I want to be the Master of my Universe, too.” Her response floors me. ~ Ella Dominguez,
737:Acting is the most pure fun as far as jobs go, but it can be limiting in terms of freedom of expression. You are never the master of the story, just a part of it. But writing and directing give you the power of the gods. ~ David Hayter,
738:An infinite number of men will sell publicly and unhindered things of the very highest price, without leave from the Master of it; while it never was theirs nor in their power; and human justice will not prevent it. ~ Leonardo da Vinci,
739:A disciple, in his reverence for the Master, looked upon him as God incarnate. "Tell me, O Master," he said, "why you have come into this world." "To teach fools like you to stop wasting their time worshiping Masters. ~ Anthony de Mello,
740:From today onwards, take complete control of your life. Decide, once and for all, to be the master of your fate. Run your own race. Discover your calling and you will start to experience the ecstasy of an inspired life. ~ Robin S Sharma,
741:From tonight onwards, take complete control of your life. Decide, once and for all, to be the master of your fate. Run your own race. Discover your calling and you will start to experience the ecstasy of an inspired life. ~ Robin Sharma,
742:You meant evil against me," Joseph told his brothers, using a Hebrew verb that traces its meaning to "weave" or "plait." "You wove evil," he was saying, "but God rewove it together for good."

God, the Master Weaver. ~ Max Lucado,
743:Capucci was the biggest schooling I had. It wasn't just about the technical knowledge, such as color and volume, but also about the secret rules, and the beautiful codes of respect between the atelier and the master. ~ Giambattista Valli,
744:Leonardo was eager to learn all of these skills, but soon he discovered in himself something else: he could not simply do an assignment; he needed to make it something of his own, to invent rather than imitate the Master. ~ Robert Greene,
745:She would follow, her dream of love, the dictates of her heart that told her he was her all in all, the only man in all the world for her for love was the master guide. Come what might she would be wild, untrammelled, free. ~ James Joyce,
746:The Master who bends o’er His creatures,
Suffers their sins and their errors and guides them screening the guidance;
Each through his nature He leads and the world by the lure of His wisdom. ~ Sri Aurobindo, Collected Poems, Ilion,
747:The organs are the horses, the mind is the rein, the intellect is the charioteer, the soul is the rider, and the body is the chariot. The master of the household, the King, the Self of man, is sitting in this chariot. ~ Swami Vivekananda,
748:This the Master said; and he turned me around Himself, and not trusting my own hands, He covered my eyes with his own.   For those of you who are educated, understand the hidden meaning Of the strange words that follow! ~ Dante Alighieri,
749:Why should my children—the children of the Master—suffer for want of food? Certainly this will never be. I myself prayed to the Master, 'O Lord, please see that your children never suffer from want of food.' ~ Holy Mother Sri Sarada Devi,
750:Your mentality shapes your reality. When you stress out, things will stress out around you. Always control your thoughts and pacify any unnecessary stress. Control your vibrations and you are the master of your own harmony. ~ Suzy Kassem,
751:No matter what anyone “does to you” along your path to either personal or professional happiness, that person cannot interfere with your destiny. Only you are in control of that, within the master plan created with God. ~ Kathleen McGowan,
752:Now, movies that postdate Hitch: The Vanishing, with its sucker-punch finale. Frantic, Polanski’s ode to the master. Side Effects, which begins as a Big Pharma screed before slithering like an eel into another genre altogether. ~ A J Finn,
753:Satan, like a drudge, may hold the sieve, hoping to destroy the corn; but the overruling hand of the Master is accomplishing the purity of the grain by the very process which the enemy intended to be destructive. ~ Charles Haddon Spurgeon,
754:Sunny, in fact, had the master-servant mentality common among an older generation of Indian businessmen. Employees were his minions. He expected them to be at his disposal at all hours of the day or night and on weekends. ~ John Carreyrou,
755:What manner of house was this? he asked himself, and what manner of people? The mother, the son, yes, even that poor child Mary, all were terrified of the one omnipotent being, the master of the house, this outrageous Brodie. ~ A J Cronin,
756:I don’t want to win the battle, Dana. I want to take the field, win the war. When I make love to you in this bed, it’s going to be because you’ve accepted you’re with the man and the Master you want for the rest of your life. ~ Joey W Hill,
757:It is the fool who always rushes to take sides. Do not commit to any side or cause by yourself. By maintaining your independence, you become the master of others — playing people against one another, making them pursue you. ~ Robert Greene,
758:To look at food and say that it is good will not satisfy a starving man; he must put forth his hand and eat. So to hear the Master’s words is not enough; you must do what He says, attending to every word, taking every hint”. ~ Annie Besant,
759:I must have no fear of failure. It was my fear of failure that first kept me from attempting the Master Work. Now, I'm beginning what I could have started ten years ago. But I'm happy at least that I didn't wait twenty years. ~ Paulo Coelho,
760:It is just the little difference between the good and the best that makes the difference between the artist and the artisan. It is just the little touches after the average man would quit that makes the master's fame. ~ Orison Swett Marden,
761:The doctrine of Spiritual Cause and Effect is based upon the great truth that under the Law each man is, practically, the master of his own destiny - his own judge - his own rewarder - his own awarder of punishment ~ William Walker Atkinson,
762:Thomas,” Fat told me, “is smarter than I am, and he knows more than I do. Of the two of us Thomas is the master personality.” He considered that good; woe unto someone who has an evil or stupid other personality in his head! ~ Philip K Dick,
763:Capra is an old-time movie craftsman, the master of every trick in the bag, and in many ways he is more at home with the medium than any other Hollywood director. But all of his details give the impression of contrived effect. ~ Manny Farber,
764:In my several years of international cricket, Tendulkar remains the best batsman I have ever bowled to. It's been a pleasure to bowl at the master batsman even though one hasn't always emerged with credit from the engagements. ~ Allan Donald,
765:The attitude of independence toward a constructed language which all national speakers must adopt is really a great advantage, because it tends to make man see himself as the master of language instead of its obedient servant. ~ Edward Sapir,
766:The Master is the Supreme God and the Supreme Goddess. He is the essence of all Mantras, the embodiment of all deities, and dwells in all creatures. One can worship all the gods and goddesses in and through Him. ~ Holy Mother Sri Sarada Devi,
767:Shall I ever be able to read that story again; the one I couldn't remember? Will you tell it to me, Aslan? Oh do,do,do." "Indeed,yes, I will tell it to you for years and years. But now, come. We must meet the master of this house. ~ C S Lewis,
768:Down deep in his heart he knew that we all have the same promise of the unlimited help of the Universal Intelligence that guides all things. If we want it, we only have to plug into it with the master keys of desire and trust. ~ Walter Russell,
769:Keep a picture of the Master before you, and know for certain that he is always with you. Open your grief-stricken heart to him. Shed tears and sincerely pray: “О Lord, draw me towards you, give me peace of mind”. ~ Holy Mother Sri Sarada Devi,
770:You are the master of your environment. You've got your own head, your own mind. So once you figure out what you want for yourself, you have to create the proper environment to make sure you can live out all the things you want. ~ Tyrese Gibson,
771:I'm reading Our Ecstatic Days, by Steve Erickson. It's an extraordinary journey and the most exciting thing I've found since The Master and Margarita, which I've read about 20 times. I like being taken away somewhere by a book. ~ Sienna Guillory,
772:Like I had a choice. When I got back from overseas, Jonah had already built himself a house, and Ryan had taken over the guest house. I was stuck in the main ranch house. I had the master suite, but still I felt closed in. And now, ~ Helen Hardt,
773:There is no self-knowledge but an historical one. No one knows what he himself is who does not know his fellow men, especially the most prominent one of the community, the master's master, the genius of the age. ~ Karl Wilhelm Friedrich Schlegel,
774:The slave-breeders and slave-traders, are a small, odious and detested class, among you; and yet in politics, they dictate the course of all of you, and are as completely your masters, as you are the master of your own negroes. ~ Abraham Lincoln,
775:It is beautiful when the Master chisels. God doesn’t allow the unglued moments of our lives to happen so we’ll label ourselves and stay stuck. He allows the unglued moments to make us aware of the chiseling that needs to be done. ~ Lysa TerKeurst,
776:Shall I ever be able to read that story again; the one I couldn't remember? Will you tell it to me, Aslan? Oh do,do,do."
"Indeed,yes, I will tell it to you for years and years. But now, come. We must meet the master of this house. ~ C S Lewis,
777:There is no harder lesson for man to learn than the lesson of humility. It is the rarest of all gifts. It is a very rare thing to find a man or woman that is following closely the footsteps of the Master in meekness and humility. ~ Dwight L Moody,
778:We cannot teach children the danger of telling lies to men without realising, on the man's part, the danger of telling lies to children. A single untruth on the part of the master will destroy the results of his education. ~ Jean Jacques Rousseau,
779:Yet contrary evidence supports a claim that the Master was unjustly aligned with evil. Fragments of manuscript survive which expose the entire religion of Light as fraud, and award Arithon the attributes of saint and mystic instead. ~ Janny Wurts,
780:He was my first true friend. My first love. First lover. The master of more pleasure than I knew existed, and the architect of more heartache than I thought I could endure …
I want him. Can’t want him. Need him. Hate needing him. ~ Leisa Rayven,
781:Every student should seek to develop talents [...] He must become a creative genius [...] He should never become attached either to the work he is doing or to the positions that he occupies, for the Master may call him to other labors at any moment,
782:The local liberal press, much molested by the censorship, had its courageous and skilful writers such as VM Doroshevich, the master of that semi-literary and semi-journalistic essay at which Bronstein himself was one day to excel. ~ Isaac Deutscher,
783:When government gets too big, freedom is lost. Government is supposed to be the servant. But when a government can tax the people with no limit or restraint on what the government can take, then the government has become the master. ~ Ronald Reagan,
784:All this requires life to undergo a final upgrade, to Life 3.0, which can design not only its software but also its hardware. In other words, Life 3.0 is the master of its own destiny, finally fully free from its evolutionary shackles. ~ Max Tegmark,
785:Look, there’s no such thing as the master division to me. I’m going to compete as an adult until I realize I can no longer handle the new kids’ pace. Right now–at 28 years of age, Ican’t see myself stopping until I’m 34, 35 years old. ~ Roger Gracie,
786:The master is already merged into existence. Merging into the master you are really merging with existence itself. The master functions only as a door, and a door is an emptiness; you pass through it. The master is the door to the beyond. ~ Rajneesh,
787:There is a collection of sayings attributed to Jesus not included in the Gospels. These fragments are usually described as the Logia, or words recorded or remembered by those who heard the Master speak. ~ Manly P Hall, The Bible, the Story of a Book,
788:Name one practical, down-to-earth effect of spirituality," said the skeptic who was ready for an argument. "Here's one," said the Master. "When someone offends you, you can raise your spirits to heights where offenses cannot reach. ~ Anthony de Mello,
789:Of all the opportunities my priesthood authority affords, there is none grander than the privilege of being in one of our temples and representing the Master in officiating in the marriage of two of His worthy, righteous children. ~ M Russell Ballard,
790:The less a writer discusses his work and himself the better. The master chef slaughters no chickens in the dining room; the doctor writes prescriptions in Latin; the magician hides his hinges, mirrors, and trapdoors with the utmost care. ~ Jack Vance,
791:There is a theory that if you yearn sincerely enough for a Guru, you will find one. The universe will shift, destiny's molecules will get themselves organized and your path will soon intersect with the path of the master you need. ~ Elizabeth Gilbert,
792:Cause and effect is as absolute and undeviating in the hidden realm of thought as in the world of visible and
material things. Mind is the master weaver, both of the inner garment of character and the outer garment of
circumstance. ~ James Allen,
793:In school we chanted, along with our teacher, I am the Captain of my fate, I am the Master of my soul, and meanwhile, within my own body, an anarchic insurrection had been launched by one of my privates- which I was helpless to put down! ~ Philip Roth,
794:In the latter months of his own long sickness the Master Herbal had taught him much of the healer's lore, and the first lesson and the last of all that lore was this: Heal the wound and cure the illness, but let the dying spirit go. ~ Ursula K Le Guin,
795:To understand it, to understand the whole of the Master's will is not in my power. But to do His will, that is written down in my conscience, is in my power; that I know for certain. And when I am fulfilling it I have sureness and peace. ~ Leo Tolstoy,
796:When first we met, I thought you foolish, inept, and too gullible to work for the Master of the City. But you have grown shrewd, crafty as a cat in your dealings with the Mithrans.” It didn’t sound like a compliment but I didn’t react. ~ Patricia Bray,
797:Why is intuition superior to reason?
   - Because it does not depend upon experience or memory and frequently brings about the solution to our problems by methods concerning which we are in entire ignorance.
   ~ Charles F Haanel, The Master Key System,
798:By making man the master of his own destiny and the creator of his own desires, God makes man ultimately responsible for the life he leads and the choices he makes. God does not interfere with fate; he simply helps man cope with it. ~ Devdutt Pattanaik,
799:Some vicious thing inside me stirred. I felt it in my gut, the back of my neck, my hands. I thought of Musashi, the master swordsman, who wrote, You must think of neither victory nor of defeat, but only of cutting and killing your enemy. ~ Barry Eisler,
800:Unless we develop some cohesive vision of that world in which we hope these children will participate, and some sense of our own responsibilities in the shaping of that world, we will only raise new performers in the master’s sorry drama. ~ Audre Lorde,
801:According to my principles, every master has his true and certain value. Praise and criticism cannot change any of that. Only the work itself praises and criticizes the master, and therefore I leave to everyone his own value. ~ Carl Philipp Emanuel Bach,
802:To live true to the vision of the master, we must be as selfish, narcissistic, manipulative, driven, and creative in getting what we want as we can be, not just in our important business actions, but where it really counts: in our hearts. ~ Stanley Bing,
803:When the Master gives us the vision of what he’s going to do in our lives, He shows us the mountain peaks while He hides the valleys. If you saw the climb you would have to endure to get to the mountaintop, you would abandon the entire trip. ~ T D Jakes,
804:To ask the master for a knife, or skillet, or any small convenience of the kind, would be answered with a kick, or laughed at as a joke. Whatever necessary article of this nature is found in a cabin has been purchased with Sunday money. ~ Solomon Northup,
805:For artists diving into a new technology, it is a triple short-cut to mastery: you get a free ride on the novelty of the medium; there are no previous masters to surpass; and after a few weeks, you are the master. Try that with the violin. ~ Stewart Brand,
806:The gentlest thing in the world overcomes the hardest thing in the world. That which has no substance enters where there is no space. This shows the value of non-action. Teaching without words, performing without actions: that is the Master's way. ~ Laozi,
807:The master class has always declared the wars; the subject class has always fought the battles. The master class had all to gain and nothing to lose, while the subject class has had nothing to gain and all to lose - especially their lives. ~ Eugene V Debs,
808:Everyone is by absolute natural right the master of his own thoughts, and thus utter failure will attend any attempt in a commonwealth to force men to speak only as prescribed by the sovereign despite their different and opposing opinions. ~ Baruch Spinoza,
809:Failure is an opportunity.
If you blame someone else,
there is no end to the blame.
Therefore the Master
fulfills her own obligations
and corrects her own mistakes.
She does what she needs to do
and demands nothing of others. ~ Lao Tzu,
810:THE MAGICIAN
They asked St. Germain's manservant if his master was truly a thousand years old, as it was rumored he had claimed.

'How would I know?" the man replied. "I have only been in the master's employ for three hundred years. ~ Neil Gaiman,
811:The Master had said to ‘M,’ “Do not advise people if you cannot follow the same advice. Do not talk on something if you have no personal experience.” Wonderful teaching indeed! If only teachers follow this teaching what a lovely world this would be! ~ Sri M,
812:I will not allow myself to be so absorbed in the whirlwind of work as to forget about God. I will spend all my free moments at the feet of the Master hidden in the Blessed Sacrament. He has been tutoring me from my most tender years. ~ Mary Faustina Kowalska,
813:The Master never claims that he is god and others are not; on the contrary the master gives us hope that we are similar to him, very much like him with this little difference - we are not aware of who we are and the Guru knows who he is. ~ Anandmurti Gurumaa,
814:The seeker says, "I do not know." That takes honesty. The master says, "I do not know." That takes a mystic's mind that knows things through non-knowing. The disciple says, "I know." That takes ignorance, in the form of borrowed knowledge. ~ Anthony de Mello,
815:The white man has succeeded in subduing the world by forcing everybody to think his way....The white man's propaganda has made him the master of the world, and all those who have come in contact with it and accepted it have become his slaves. ~ Marcus Garvey,
816:I'm as much my own master as anyone can be, without being the master of others. I can write anywhere - all I need is a couple of hours of solitude and a computer, and I can write a chapter. Since my work is portable, I can live anywhere I like. ~ Stuart Woods,
817:My mother had nine more children for the Master of the Land, but they was all sold when they got to be bout three years old by the Mistress of the Land cause they was too white and lookin like the Master of the Land. That, and the money. ~ J California Cooper,
818:There's no limit to what working with the breath can accomplishmy own first-hand experiences with this natural healing method have convinced me that breathing well may be the master key to good health. I recommend breath work to all my patients. ~ Andrew Weil,
819:I don't have much knowledge yet in grief -
so this massive darkness makes me small.
You be the master: make yourself fierce, break in:
then your great transforming will happen to me,
and my great grief cry will happen to you. ~ Rainer Maria Rilke,
820:the master of this person of an excellent disposition. And is remarkable in the ship for his gentleness,and the mildness of his disipline... added to his well known integrity and dauntless courage, made me desirious to engage him. ~ Mary Wollstonecraft Shelley,
821:It horrified him, this thought: the ancient gigantic cannibal near-man flourishing now, ruling the world once more. We spent a million years escaping him, Frink thought, and now he’s back. And not merely as the adversary . . . but as the master. ~ Philip K Dick,
822:It is the heaven-born instinct of a gracious soul to seek shelter from all ills beneath the wings of Jehovah. A hypocrite, when afflicted by God, resents the infliction, and, like a slave, would run from the Master who has scourged him ~ Charles Haddon Spurgeon,
823:Oh be careful! There they go again!" said the old queen as his string broke spilling his balls over the floor.... "Stop them will you, James, you worthless old shit! Don't just stand there and let the master's balls roll into the coal-bin! ~ William S Burroughs,
824:The Master said, “What a worthy man was Yan Hui! Living in a narrow alley, subsisting upon meager bits of rice and water—other people could not have borne such hardship, and yet it never spoiled Hui’s joy. What a worthy man was Hui!” (Analects 6.11) ~ Confucius,
825:A faithful servant may be wiser than the master, and yet retain the true spirit and posture of the servant. The humble man looks upon every, the feeblest and unworthiest, child of God, and honors him and prefers him in honor as the son of a King. ~ Andrew Murray,
826:An anonymous GI poet added: Please Mr. Truman, won't you send us home? We have captured Napoli and liberated Rome; We have licked the master race, Now there's lots of shipping space, So, won't you send us home? Let the boys at home see Rome.9 ~ James T Patterson,
827:God who is eternally complete, who directs the stars, who is the master of fates, who elevates man from his lowliness to Himself, who speaks from the cosmos to every single human soul, is the most brilliant manifestation of the goal of perfection. ~ Alfred Adler,
828:Learning is the master skill. When you fully engage in learning—when you throw yourself wholeheartedly into experimenting, reflecting, reading, or receiving coaching—you are going to experience the thrill of improvement and the taste of success. ~ James M Kouzes,
829:Nice days were still nice. “The sun shines,” wrote Christopher Isherwood in his Berlin Stories, “and Hitler is the master of this city. The sun shines, and dozens of my friends … are in prison, possibly dead.” The prevailing normalcy was seductive. ~ Erik Larson,
830:For me the camera is a sketch book, an instrument of intuition and spontaneity, the master of the instant which, in visual terms, questions and decides simultaneously. It is by economy of means that one arrives at simplicity of expression. ~ Henri Cartier Bresson,
831:How many times... have you encountered the saying, 'When the student is ready, the Master speaks?' Do you know why that is true? The door opens inward. The Master is everywhere, but the student has to open his mind to hear the Masters Voice. ~ Robert Anton Wilson,
832:I pass and I move, I help you, I look for you, I stop, I raise my head, I look and, above all, I open up the pitch...The one who has the ball, is the master of the game...Thats the school of Joan Vilà, of Albert Benaiges, of Johan Cruijff, of Pep Guardiola ~ Xavi,
833:It has been sometimes argued that there is no truer criterion of the vitality of any given art-period than the power of the master-spirits of that time in grotesque; and certainly in the instance of Gothic art there is no disputing the proposition. ~ Thomas Hardy,
834:It’s not all peeling grapes, being a handmaiden,” said Ptraci. “The first lesson we learn is, when the master has had a long hard day it is not the best time to suggest the Congress of the Fox and the Persimmon. Who says you have to do anything? ~ Terry Pratchett,
835:Only today did his solitude become real, for only today did he feel band to it. And to have accepted that solitude, to know that henceforth he was the master of all his days to come, filled him with the melancholy that is attached to all greatness. ~ Albert Camus,
836:To whom does this body belong? To the one that feeds it, the mother and father who bring it into being, to the master that buys its services, to the fire that consumes it finally, or to the dogs that gnaw its bones after the fire has done its work? ~ Ramesh Menon,
837:How many times... have you encountered the saying, 'When the student is ready, the Master speaks?' Do you know why that is true? The door opens inward. The Master is everywhere, but the student has to open his mind to hear the Masters Voice. ~ Robert Anton Wilson,
838:The household is the Lord's, and so in whatever work He has placed you, you should, depending entirely upon Him, do your best to perform it well. ... If sorrows and troubles assail you, call on the Master and He will show you the way. ~ Holy Mother Sri Sarada Devi,
839:The Master said, “What a worthy man was Yan Hui! Living in a narrow alley, subsisting upon meager bits of rice and water—other people could not have borne such hardship, and yet it never spoiled Hui’s joy. What a worthy man was Hui!”
(Analects 6.11) ~ Confucius,
840:The Master will protect you. He will commit a great sin if He does not protect those who have taken refuge in Him and have taken shelter at His feet. Depend upon Him and so lead your life. Let Him make you better or let Him drown you. ~ Holy Mother Sri Sarada Devi,
841:To write well, to have style ... is to paint. The master faculty of style is therefore the visual memory. If a writer does not see what he describes-countrysides and figures, movements and gestures-how could he have a style, that is originality? ~ Remy de Gourmont,
842:"Why is everyone here so happy except me?" "Because they have learned to see goodness and beauty everywhere," said the Master. "Why don't I see goodness and beauty everywhere?" "Because you cannot see outside of you what you fail to see inside." ~ Anthony de Mello,
843:Is the Master out of his mind?' she asked me. I nodded. 'And he's taking you with him?' I nodded again. 'Where?' she asked. I pointed towards the centre of the earth. 'Into the cellar?' exclaimed the old servant. 'No,' I said, 'farther down than that. ~ Jules Verne,
844:Suffering makes us capable of the full force of the Master of Delight; it makes us capable also to bear the utter play of the Master of Power. Pain is the key that opens the gates of strength; it is the high-road that leads to the city of beatitude. ~ Sri Aurobindo,
845:Art is not made only one way, art is a point of view? Rembrandt in our days would be Rembrandt again, because the work of the master is his self. But in order to be Rembrandt in ourdayshe would have used new ways that would give a new culture. ~ Marianne von Werefkin,
846:But it is one thing to remember, another to know. Remembering is merely safeguarding something entrusted to the memory; knowing, however, means making everything your own; it means not depending upon the copy and not all the time glancing back at the master. ~ Seneca,
847:Hegelianism’ was not the stuff that popular identities are made of. The master’s work was notoriously difficult to read, let alone understand. Richard Wagner and Otto von Bismarck were among those who attempted without success to make sense of him. ~ Christopher Clark,
848:Lady,” the Master of Security said, shaking his head, “if you’re here to warn the king about Eli, then you’re a little late.”
Miranda scowled. “You mean he’s already stolen the artifact?”
“No.” The Master of Security sighed. “He’s stolen the king. ~ Rachel Aaron,
849:Mengistu seemed to symbolize the revolution. He was the baria, the slave who overthrew the master, the member of the conquered tribe who got even with the conquerors, the poorly educated son of a servant who rose against the intellectual elite. ~ Mengistu Haile Mariam,
850:There's this thing, something in the water in America that is so intoxicating as well, that's like your dreams can come true. You can have it all. You can be the master of your destiny. There's this thing it encourages - this illusion of your significance. ~ Riz Ahmed,
851:When the Master entered the great temple he asked about everything. Someone said, ‘Who will say that this son of the man of Zou knows about ritual? When he enters the temple, he asks about everything’. The Master heard of it and said, ‘This is the ritual’. ~ Confucius,
852:Who's in or out, who moves the grand machine, Nor stirs my curiosity, or spleen; Secrets of state no more I wish to know Than secret movements of a puppet-show; Let but the puppets move, I've my desire, Unseen the hand which guides the master wire. ~ Winston Churchill,
853:Child, the repetition of the name of God will gradually remove impurities. How can you expect results without such disciplines? Don't be foolish and neglect them. Whenever you find time, repeat the holy name of God. And pray to the Master. ~ Holy Mother Sri Sarada Devi,
854:MAR13.35 Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning:  MAR13.36 Lest coming suddenly he find you sleeping. MAR13.37 And what I say unto you I say unto all, Watch. ~ Anonymous,
855:Since change is inevitable, the question is: Do you act to stop it and try to protect yourself from it, or do you become the master of change by accepting it and being open to it? My view, of course, is that working with change is what creativity is about. ~ Ed Catmull,
856:The master of ceremonies asked people to say what they thought the function of the novel might be in modern society, and one critic said, “To provide touches of color in rooms with all-white walls.” Another one said, “To describe blow-jobs artistically. ~ Kurt Vonnegut,
857:How many times... have you encountered the saying, 'When the student is ready, the Master speaks?' Do you know why that is true? The door opens inward. The Master is everywhere, but the student has to open his mind to hear the Masters Voice. ~ Robert Anton Wilson,
858:PHOEBUS APOLLO The son of Zeus and Leto (Latona), born in the little island of Delos. He has been called “the most Greek of all the gods.” He is a beautiful figure in Greek poetry, the master musician who delights Olympus as he plays on his golden lyre; ~ Edith Hamilton,
859:Write your future in pencil…Be prepared. Plan for the future. But also be ready to pivot if a new opportunity comes your way, or if you discover something that was not part of the master plan– makes your heart sing and your mind buzz with possibilities. ~ Michele Norris,
860:Legitimacy is the elixir of political power. "The strongest is never strong enough to be the master", Jean-Jaques Rousseau observed, "unless he translates strength into right and obedience into duty". Only democracy has that authority in the world today. ~ Fareed Zakaria,
861:As Einstein once wrote (more ringingly in German than in this English translation by one of us [DG]) to honor Isaac Newton: Look unto the stars to teach us How the master’s thoughts can reach us Each one follows Newton’s math Silently along its path. ~ Neil deGrasse Tyson,
862:If by excessive labor we die before reaching the average age of man, worn out in the Master's service, then glory be to God. We shall have so much less of earth and so much more of heaven. It is our duty and our privilege to exhaust our lives for Jesus. ~ Charles Spurgeon,
863:If you have low levels of the pituitary peptide oxytocin—sometimes called the master chemical of sociability—and high quantities of the hormone vasopressin, which may suppress your need for affection, you tend to require fewer interpersonal relationships. ~ Michael Finkel,
864:I'm not a master. I'm a student-master, meaning that I have the knowledge of a master and the expertise of a master, but I'm still learning. So I'm a student-master. I don't believe in the word 'master.' I consider the master as such when they close the casket. ~ Bruce Lee,
865:The man God uses does not pattern his life after well-known military strategists, political figures, heroes ofthis world, or other prominent Christians. Rather, he makes an absolute commitment to pattern his life after Jesus Christ as the Master Servant. ~ Henry T Blackaby,
866:We still have our larynx, we still have our minds and we still have our consciousness. We still have this gift to make things with words and images and get outside these preordained tropes and ways of thinking and the master narratives - what's handed to us. ~ Anne Waldman,
867:He has made us the master organizers of the world . . . to overwhelm the forces of reaction throught the earth . . . . This is the divine mission of America . . . . We are trustees of the world's progress, guardians of its righteous peace. [Progressive] ~ Albert J Beveridge,
868:If we fail in our immediate aim, it is because he has intended the failure; often our failure or ill-result is the right road to a truer issue than an immediate and complete success would have put in our reach. ~ Sri Aurobindo, The Synthesis Of Yoga, The Master of the Work,
869:Maintain perfect harmony between yourself and every member of your mastermind group. If you fail to carry out this instruction to the letter, you may expect to meet with failure. The master mind principle cannot obtain where perfect harmony does not prevail. ~ Napoleon Hill,
870:Remember that you are but an actor, acting whatever part the Master has ordained. It may be short or it may be long. If he wishes you to represent a poor man, do so heartily; if a cripple, or a magistrate, or a private man, in each case act your part with honor. ~ Epictetus,
871:The Master of Lifes been good to me. He has given me strength to face past illnesses, and victory in the face of defeat. He has given me life and joy where other saw oblivion. He Has given new purpose to live for, new services to render and old wounds to heal. ~ Johnny Cash,
872:Jim Rohn is the master motivator - he has style, substance, charisma, relevance, charm, and what he says makes a difference and it sticks. I consider Jim the 'Chairman of Speakers.' The world would be a better place if everyone heard my friend, Jim Rohn. ~ Mark Victor Hansen,
873:Maximus turned to the house, thinking. He had no idea how he would do it yet, but he meant to best her. He’d show her that he was the master, and when she’d admitted his victory… well, then he’d have her. And he’d hold her, by God. His huntress. His goddess. ~ Elizabeth Hoyt,
874:All suffering is caused by the illusion of separateness, which generates fear and self-hatred, which eventually causes illness. You are the master of your life. You can do much more than you thought you could, including cure yourself of a "terminal illness". ~ Barbara Brennan,
875:Faith is a support from above; it is the brilliant shadow thrown by a secret light that exceeds the intellect and its data; it is the heart of a hidden knowledge that is not at the mercy of immediate appearances. ~ Sri Aurobindo, The Synthesis Of Yoga, The Master of the Work,
876:Go ahead, Cutie. You’re amusing.” “The Master created humans first as the lowest type, most easily formed. Gradually, he replaced them by robots, the next higher step, and finally he created me to take the place of the last humans. From now on, I serve the Master. ~ Anonymous,
877:Opportunities to wear denim to the office don’t come along very often in Cadogan House.” Ethan chuckled, then pushed off the bureau and pulled a black suit coat from a valet stand. “I hear the Master can be such a pain in the ass.” He definitely had his moments. ~ Chloe Neill,
878:The Internet with its sub-kingdoms of Google, Twitter, etc, can be a good servant for those who will use it as such. But for a vast percentage the Internet is the master, and the owner is a slave. The preacher/pastor needs to deal with this matter with his people. ~ Anonymous,
879:We had much more imagery from Vietnam war. The media was not controlled. The storyline, the master narrative was not controlled. I thin it was some those images really radicalized people and shifted things to some extent. And the Viet Cong also, their tenacity. ~ Anne Waldman,
880:You must live in a spirit of self-surrender to Him. Let Him [the Master] do good to you, if He so desires, or let Him drown you, if that be His will. But you are to do only what is righteous, and that also according to the power He has given you. ~ Holy Mother Sri Sarada Devi,
881:Energy is the master resource, because energy enables us to convert one material into another. As natural scientists continue to learn more about the transformation of materials from one form to another with the aid of energy, energy will be even more important. ~ Julian Simon,
882:For the worship of the Master of works demands a clear recognition and glad acknowledgment of him in ourselves, in all things and in all happenings. Equality is the sign of this adoration; it is the soul's ground on which true sacrifice and worship can be done. ~ Sri Aurobindo,
883:It only stands to reason that where there's sacrifice, there's someone collecting the sacrificial offerings. Where there's service, there is someone being served. The man who speaks to you of sacrifice is speaking of slaves and masters, and intends to be the master. ~ Ayn Rand,
884:Mind is the Master power that molds and makes, And Man is Mind, and evermore he takes The tool of Thought, and, shaping what he wills, Brings forth a thousand joys, a thousand ills:— He thinks in secret, and it comes to pass: Environment is but his looking-glass. ~ James Allen,
885:Mind is the Master power that moulds and makes, And Man is Mind, and evermore he takes The tool of Thought, and, shaping what he wills, Brings forth a thousand joys, a thousand ills:— He thinks in secret, and it comes to pass: Environment is but his looking-glass. ~ James Allen,
886:Know what is evil, no matter how worshipped it may be. Let the man of sense not mistake it, even when clothed in brocade, or at times crowned in gold, because it cannot thereby hide its hypocrisy, for slavery does not lose its infamy, however noble the master. ~ Baltasar Gracian,
887:Colors blind the eye.
Sounds deafen the ear.
Flavors numb the taste.
Thoughts weaken the mind.
Desires wither the heart.

The Master observes the world
but trusts his inner vision.
He allows things to come and go.
His heart is open as the sky. ~ Lao Tzu,
888:Have you received a word from the Master that awaits your next step of faith? If you will proceed with what He has told you, no matter how incredible it might seem, you will experience the joy of seeing your Lord perform a miracle, and so will those around you. ~ Henry T Blackaby,
889:30-31 “‘They’ll know, beyond doubting, that I, GOD, am their God, that I’m with them and that they, the people Israel, are my people. Decree of GOD, the Master: You are my dear flock, the flock of my pasture, my human flock, And I am your God. Decree of GOD, the Master. ~ Anonymous,
890:Because, Vhalla, you think and you watch, but you never do. You can read all the books in this library, be wiser than the master himself someday, and then you will die having never really done anything. You will have only ever lived through everyone else's experiences. ~ Elise Kova,
891:Create your own job. Become the master of what you do. Fully imerse yourself in your culter. Be humble. You are never above having to pack boxes. Never forget where you came from. And always be polite. Good old-fashioned manners can get you very far. -Jenne Lomardo ~ Sophia Amoruso,
892:That's the Christian life: a long journey in the same direction. It's about perseverance. Obedience. And a whole lot of grace. The hand of the master winemaker, forever pruning, producing fruit, and then making something profound and lovely out of our meager harvest. ~ Nicole Baart,
893:The gentlest thing in the world
overcomes the hardest thing in the world.
That which has no substance
enters where there is no space.
This shows the value of non-action.

Teaching without words,
performing without actions:
that is the Master's way. ~ Lao Tzu,
894:There is a story of a spiritual seeker who one day came to his master and asked, “In the olden days it is said that there were people who walked and talked with God. Why doesn’t this happen anymore?” The master replied, “Because nowadays no one will stoop so low. ~ Robert A Johnson,
895:[T]he whole problem is that we are obsessed, because of what I argue is our affiliation to left-hemisphere modes of thought, w/ ‘what’ the brain does rather than the ‘how’ -‘the manner in which’, something no one ever asked a machine. ~ Iain McGilchrist, The Master and his Emissary,
896:When they lose their sense of awe, people turn to religion. When they no longer trust themselves, they begin to depend upon authority. Therefore the Master steps back so that people won't be confused. He teaches without a teaching, so that people will have nothing to learn. ~ Laozi,
897:I led Daniel to the master bedroom and closed the door behind us.
“What’s up?” I whispered.
“Hmm?”
“You’ve barely said a word since Rafe showed up. You don’t trust him.”
“What? No. Of course I trust him. The guy fell out of a helicopter so we wouldn’t. ~ Kelley Armstrong,
898:They decided to allow their baby to be born. What they did not realize is that they themselves were the ones who would be 'born,' infants in a new world where magic is commonplace, Harvard professors are the slow learners, and retarded babies are the master teachers. ~ Martha N Beck,
899:You fear the world too much,” she answered gently. “All your other hopes have merged into the hope of being beyond the chance of its sordid reproach. I have seen your nobler aspirations fall off one by one, until the master passion, Gain, engrosses you. Have I not? ~ Charles Dickens,
900:A disciple was one day recalling how Buddha , Jesus , Mohammed were branded as rebels and heretics by their contemporaries. Said the Master, Nobody can be said to have attained the pinnacle of Truth until a thousand sincere people have denounced him for blasphemy . ~ Anthony de Mello,
901:Give the slave the least elevation of religious sentiment, and he is not slave: you are the slave: he not only in his humility feels his superiority, feels that much deplored condition of his to be a fading trifle, but he makes you feel it too. He is the master. ~ Ralph Waldo Emerson,
902:You fear the world too much,' she answered gently. 'All your other hopes have merged into the hope of being beyond the chance of its sordid reproach. I have seen your nobler aspirations fall off, one by one, until the master passion, Gain, engrosses you. Have I not? ~ Charles Dickens,
903:Without opening your door, you can open your heart to the world. Without looking out your window, you can see the essence of the Tao. The more you know, the less you understand. The Master arrives without leaving, sees the light without looking, achieves without doing a thing. ~ Laozi,
904:I am called a great swordsman because I invented a lethal style; but who is greater, the creator of a killing form—or the master of the classic form?"

"I'm very flattered that you would consider me a master but really—"

"Not a master. The master. ~ Matthew Woodring Stover,
905:Is the Master out of his mind?' she asked me.
I nodded.
'And he's taking you with him?'
I nodded again.
'Where?' she asked.
I pointed towards the centre of the earth.
'Into the cellar?' exclaimed the old servant.
'No,' I said, 'farther down than that. ~ Jules Verne,
906:You are now at the age of choice and your learning here is done. you have succeeded in every test that is allowed. You have shown that you are the master of all the skills which a "man of oak wisdom" should have before he goes forth into this threatening world of ours. ~ Peter Tremayne,
907:It is impossible that one who has turned to the world and feels its anxieties, and engages his heart in the wish to please men, can fulfill that first and great commandment of the Master, 'You shall love God with all your heart and with all your strength' (Mt. 22:37). ~ Gregory of Nyssa,
908:One day, a philosopher asked, "What is the purpose of creation?" "Lovemaking," said the Master. Later, to his disciples, he said, "Before creation, love was. After creation, love was made. When love is consummated, creation will cease to be, and love will be forever." ~ Anthony de Mello,
909:The victim is always morally superior to the master; that is the victim's ambivalent triumph. That is why there have been so few notoriously wicked women in comparison to the number of notoriously wicked men; our victim status ensures that we rarely have the opportunity. ~ Angela Carter,
910:To a woman who complained about her destiny the Master said, "It is you who make your destiny." "But surely I am not responsible for being born a woman?" "Being born a woman isn't destiny. That is fate. Destiny is how you accept your womanhood and what you make of it." ~ Anthony de Mello,
911:What can I do to see Reality as it is?" The master smiled and said, "I have good news and bad news for you, my friend." "What's the bad news?" "There's nothing you can do to see it is a gift." "And what's the good news?" "There's nothing you can do to see it is a gift. ~ Anthony de Mello,
912:As Isaiah Berlin memorably noted, some thinkers are foxes—they know many small things—and some are hedgehogs—they know one big thing. The same is true of learning algorithms. I hope the Master Algorithm is a hedgehog, but even if it’s a fox, we can’t catch it soon enough. ~ Pedro Domingos,
913:I would be the master of my own fate. Me and the goddess Morrigan. No one else- and certainly no man. Mael and Aeddan could fight over me until they were both bloody. My father could deny me my blade. But they couldn't force me from my warrior's path unless I let them. ~ Lesley Livingston,
914:And it is a good thing that many ideas have a relatively short shelf-life. Some because they are bad, even pernicious ideas: the Master Race, the class struggle, the Oedipus complex, and Socialism are four bad ideas with wretched consequences that come immediately to mind. ~ Joseph Epstein,
915:As a girl, Scarlett had been drawn to the idea of Legend’s magic. But Tella always wanted to hear about the master of Caraval’s darker side. A part of Scarlett couldn’t deny there was something seductive about winning the heart of someone who’d vowed to never love again. ~ Stephanie Garber,
916:I am the master! I stretch forth my hands, even to the skies! I lay my hands upon the stars, as on the crystal wheels of the harmonica. Now fast, now slow, as my soul wills, I turn the stars. I weave them into rainbows, harmonies. I feel immortality! I create immortality! ~ Adam Mickiewicz,
917:The master bedroom took up the far corner of the main floor. It was the biggest bedroom in the house, and the only one with a walk-in closet, double vanity, his-and-her toilets, a bidet, a Jacuzzi, a built-in cosmetics organizer, two balconies, and its own well and garden. ~ Cinelle Barnes,
918:[H]er attention squarely on the master of the house, whose displeasure with her looked mild but definite. Oh, but wasn’t it terrible when the underlings stepped out of line! Wasn’t it vexing beyond belief when the poor proved they weren’t deserving or much grateful, either! ~ Meredith Duran,
919:How many times... have you encountered the saying, 'When the student is ready, the Master speaks?' Do you know why that is true? The door opens inward. The Master is everywhere, but the student has to open his mind to hear the Masters Voice.
   ~ Robert Anton Wilson, Masks of the Illuminati,
920:Read, read, read. Read everything -- trash, classics, good and bad, and see how they do it. Just like a carpenter who works as an apprentice and studies the master. Read! You'll absorb it. Then write. If it's good, you'll find out. If it's not, throw it out of the window. ~ William Faulkner,
921:Will he?” said Lymond. “Will you, Marigold?”

Brilliant, youthful face confronted restless one.

A little, malicious smile crossed the Master’s face.

“Oh, no, he won’t,” said Lymond confidently. “He’s going to be a naughty, naughty rogue like you and me. ~ Dorothy Dunnett,
922:meekness and lowliness of heart are to be the distinguishing feature of the disciple, just as they were of the Master. And further, that this humility is not something that will come of itself, but that it must be made the object of special desire, prayer, faith, and practice. ~ Andrew Murray,
923:Original sin is not only the violation of a positive command … but … attempts … to abolish fatherhood, destroying its rays which permeate the created world, placing in doubt the truth about God who is Love and leaving man with only a sense of the master-slave relationship. ~ Pope John Paul II,
924:Read, read, read. Read everything -- trash, classics, good and bad, and see how they do it. Just like a carpenter who works as an apprentice and studies the master. Read! You'll absorb it.
Then write. If it's good, you'll find out. If it's not, throw it out of the window. ~ William Faulkner,
925:The Master said, "To study, and then in a timely fashion to practice what you have learned - is this not satisfying? To have companions arrive from afar - is this not a joy? To remain unrecognized by others and yet remain free of resentment - is this not the mark of the gentleman?" ~ Confucius,
926:I don’t mind,” said Redhead recklessly, “what crimes I commit, as long as they’ve got a sensible purpose. Wanton injury and destruction, of course, are just juvenile.”

“Of course,” said the Master, digesting this remarkable statement. “Then let us be adult at all costs. ~ Dorothy Dunnett,
927:Theater will always be a huge part of my life. The high I get from doing theater is not, quite honestly, matched by many things. I like the fact that when you step out on the stage, for that given night, for better or for worse, you are the master of the boards. I love it to death. ~ Chris Pine,
928:The koans in the Blue Cliff Record do their best to introduce people to their true natures. One of them (number 27 out of 100) quotes a monk asking the master Yun Men, “How is it when the tree withers and the leaves fall?” There are many ways to interpret the question, of course. ~ Mark Epstein,
929:The moderns, then, after they have abolished slavery, have three prejudices to contend against, which are less easy to attack and far less easy to conquer than the mere fact of servitude: the prejudice of the master, the prejudice of the race, and the prejudice of color. ~ Alexis de Tocqueville,
930:Zig Ziglar may be the master motivator, Mark Victor Hansen and Jack Canfield of Chicken Soup for the Soul, the master story tellers; Anthony Robbins may be the guru of personal development, but Bob Proctor is a master thinker. When it comes to systemizing life, no one can touch him. ~ Doug Wead,
931:It is done. Once again the Fire has penetrated the earth, not with the sudden crash of thunderbolt, riving the mountain tops: does the Master break down doors to enter His own home? Without earthquake, or thunderclap: the flame has lit up the whole world from within. ~ Pierre Teilhard de Chardin,
932:When Earth's last picture is painted and the tubes are twisted and dried, When the oldest colours have faded, and the youngest critic has died, We shall rest, and, faith, we shall need it lie down for an aeon or two, Till the Master of All Good Workmen shall put us to work anew! ~ Rudyard Kipling,
933:I am convinced that America can be turned around if we will all get serious about the Master's business. It may be late, but it is never too late to do what is right. We need an old-fashioned, God-honoring, Christ-exalting revival to turn American back to God. America can be saved! ~ Jerry Falwell,
934:Put off this sloth,' the master said, 'for shame!
Sitting on feather-pillows, lying reclined
Beneath the blanket is no way to fame -

Fame, without which man's life wastes out of mind,
Leaving on earth no more memorial
Than foam in water or smoke upon the wind ~ Dante Alighieri,
935:Thank you sweetie, I didn't know how much I needed you.. Perhaps now you might provide me with something else."

"Oh? What if I'm not in the mood to provide anything else but food?"

"Since I'm the master and you're the sub, seems like you get to provide it anyway. ~ Cherise Sinclair,
936:The racial laws which excluded the Jews from the German community seemed to a foreign observer to be a shocking throwback to primitive times, but since the Nazi racial theories exalted the Germans as the salt of the earth and the master race they were far from being unpopular. A ~ William L Shirer,
937:This word 'individual' is beautiful; it means indivisible. Right now as you are, you are divided. You are only many fragments clinging together anyhow without any center being there, without any master in the house, with only servants. And for a moment any servant can become the master. ~ Rajneesh,
938:We live technologically, with man as the master of nature, man as the engineer, and let anyone who raises his voice against it stop using bridges not built by nature.... No electric light bulbs, no engines, no atomic energy, no calculating machines, no anaesthetics-back to the jungle. ~ Max Frisch,
939:I firmly believe, that before many centuries more, science will be the master of man. The engines he will have invented will be beyond his strength to control. Someday, science shall have the existence of mankind in its power, and the human race commit suicide by blowing up the world. ~ Henry Adams,
940:A man likes to believe that he is the master of his soul. But as long as he is unable to control his moods and emotions, or to be conscious of the myriad secret ways in which unconscious factors insinuate themselves into his arrangements and decisions, he is certainly not his own master. ~ Carl Jung,
941:Am I learning how to use my Bible? The way to become complete for the Master’s service is to be well soaked in the Bible; some of us only exploit certain passages. Our Lord wants to give us continuous instruction out of His word; continuous instruction turns hearers into disciples. ~ Oswald Chambers,
942:The small gesture of charity? Isn’t that sort of beauty more beautiful than any other?” “And equally evanescent,” says the Master, “for small charities cannot this wicked world amend. But perhaps charity is the kind of beauty that we comprehend the best because we miss it the most. ~ Gregory Maguire,
943:"I seek the meaning of existence," said the stranger. "You are of course assuming," said the Master, "that existence has a meaning." "Doesn't it?" "When you experience existence as it is - not as you think it is you will discover that your question has no meaning," said the Master. ~ Anthony de Mello,
944:To look at these two, one would have supposed that the tall, humanlike machine, Threepio, was the master and the stubby, tripodal robot, Artoo Detoo, an inferior. But while Threepio might have sniffed disdainfully at the suggestion, they were in fact equal in everything save loquacity. ~ George Lucas,
945:We, as licensed protectors of the species and members in good standing of the master-class of the race, by the power invested in us by those who wish to survive and reproduce, vow to enforce the fiction that life is worth having and worth living come hell or irreparable brain damage. ~ Thomas Ligotti,
946:When you see Paul Thomas Anderson's The Master and it's shot on film at 75mm it's...you know. It's hard to compare. But I still think that digital is close enough, and I think it's getting closer and closer to be...there's no doubt it's going to be taking over completely unfortunately. ~ Fredrik Bond,
947:You have dwelt overmuch upon pain. Pain is a swift distress; it ends and is forgotten. Without memory and fear pain is nothing, a contradiction to be heeded, a warning to be taken. Without pain what would life become? Pain is the master only of craven men. It is in man's power to rule it. ~ H G Wells,
948:EAT YOUR OWN FRUIT A disciple once complained, “You tell us stories, but you never reveal their meaning to us.” Said the master, “How would you like it if someone offered you fruit and masticated it before giving it to you?” No one can find your meaning for you. Not even the master. ~ Anthony de Mello,
949:Nothing is painful in and of itself. Pain is a result of wrong thought. It is an error in thinking. A Master can disappear the most grievous pain. In this way, the Master heals. Pain results from a judgment you have made about a thing. Remove the judgment and the pain disappears. ~ Neale Donald Walsch,
950:Sex, one of the most complex of human traits, is unlikely to be encoded by multiple genes. Rather, a single gene, buried rather precariously in the Y chromosome, must be the master regulator of maleness.I Male readers of that last paragraph should take notice: we barely made it. ~ Siddhartha Mukherjee,
951:Since early middle ages when people generally taking away the barbarity of their like, were pretty content. Although it was all an illicit contentment, what with the slave systems all over the world, in England especially, the peasants and the master, etc. People were incredibly content. ~ David Bowie,
952:They are deceived who imagine that he arises from his knees, with back lacerated and bleeding, cherishing only a spirit of meekness and forgiveness. A day may come—it will come, if his prayer is heard—a terrible day of vengeance when the master in his turn will cry in vain for mercy. ~ Solomon Northup,
953:Avoid outshining the master. All superiority is odious, but the superiority of a subject over his prince is not only stupid, it is fatal. This is a lesson that the stars in the sky teach us - they may be related to the sun, and just as brilliant, but they never appear in her company. ~ Baltasar Graci n,
954:Devotion has its own strange ways. It is not something rational, logical, something that can be explained to you. But it is something, if you go on growing from a student into a disciple, from a disciple into a devotee, and you come so close to the master that there is no distinction at all. ~ Rajneesh,
955:For we have built into all of us, old blueprints of expectation and response, old structures of oppression and these must be altered at the same time that we alter the living condition which are the result of those structures. For the master's tool will never dismantle the master's house. ~ Audre Lorde,
956:It's too hard, speaking to aliens. They don't think like you do, and you don't know what you're doing wrong."

"I wonder," the Master of Fandom said with artificial lightness, "if they'll call it 'xenofatigue' and forbid anyone to talk to an alien for longer than five minutes. ~ Eliezer Yudkowsky,
957:That's how they think of me, too. Teacher. Legendary soldier. Not one of them. Not someone that you embrace and whisper Salaam in his ear. That only lasted while Ender still seemed a victim. Still seemed vulnerable. Now he was the master soldier, and he was completely, utterly alone. ~ Orson Scott Card,
958:Therefore the master of war causes the enemy's forces to yield, but without fighting ; he captures his fortress, but without besieging it ; and without lengthy fighting takes the enemy's kingdom. Without tarnishing his weapons he gains the complete advantage. This is the assault by stratagem. ~ Sun Tzu,
959:You are the human clay,” Vosch whispers fiercely in my ear. “And I am Michelangelo. I am the master builder, and you will be my masterpiece.” Pale blue fire in his eyes, burning to the bottom of my soul. “God doesn’t call the equipped, son. God equips the called. And you have been called. ~ Rick Yancey,
960:The idea of organization is the first step, that of interpretation the second. The Master of the Temple, whose grade corresponds to Binah, is sworn to interpret every phenomenon as a particular dealing of God with his soul.
   ~ Aleister Crowley, Liber ABA, Book 4, Magick, Part II, The Cup [T9], #2index,
961:The Master of Wisdom in his first coming to birth in the supreme ether of the great Light, - many his births, seven his mouths of the Word, seven his Rays, - scatters the darknesses with his cry. Rig Veda.3 ~ Sri Aurobindo, The Life Divine, Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
962:The Master said, 'Respectfulness, without the rules of propriety, becomes laborious bustle; carefulness, without the rules of propriety, becomes timidity; boldness, without the rules of propriety, becomes insubordination; straightforwardness, without the rules of propriety, becomes rudeness. ~ Confucius,
963:If it be knowledge or wisdom one is seeking, then one had better go direct to the source. And the source is not the scholar or philosopher, not the master, saint, or teacher, but life itself - direct experience of life. The same is true for art. Here, too, we an dispense with "the masters. ~ Henry Miller,
964:The Master said, “To study, and then in a timely fashion to practice what you have learned—is this not satisfying? To have companions arrive from afar—is this not a joy? To remain unrecognized by others and yet remain free of resentment—is this not the mark of the gentleman?”
(Analects 1.1) ~ Confucius,
965:We have three children. I’ve finally mastered Italian. I’ve personally overseen charities here and in Italy for all of them and still I’m the dog. However, it does not bother me in the least…because you are the master of me. My mind, my body, my heart. Mel, you control all of it, all the time. ~ J J McAvoy,
966:An order given in battle, an instruction issued by the master of a sailing ship, a cry for help, are as powerful in modifying the course of events as any other bodily act...You utter a vow or forge a signature and you may find yourself bound for life to a monastery, a woman or prison. ~ Bronislaw Malinowski,
967:The popular culture says . . . Do what you do, your life is predestined, like the installment plan on your house. There's not much you can do about it. Make your payments, live it, get sick, die, don't make any trouble. It is the Master Charge of destiny. Try to get your high credit rating. ~ Jerzy Kosinski,
968:I must die. I must be imprisoned. I must suffer exile. But must I die groaning? Must I whine as well? Can anyone hinder me from going into exile with a smile? The master threatens to chain me: what say you? Chain me? My leg you will chain--yes, but not my will--no, not even Zeus can conquer that. ~ Epictetus,
969:The words of the scholar are to be understood. The words of the master are not to be understood. They are to be listened to as one listens to the wind in the trees and the sound of the river and the song of the bird. They will awaken something within the heart that is beyond all knowledge. ~ Anthony de Mello,
970:When people complain of the decay of manners they have in mind not the impudent abbreviations of the crowd, but the decline in bowing and scraping and in speaking of one's employer as "the master." What the rich mean by the good manners of the poor is usually not civility, but servility. ~ Robert Wilson Lynd,
971:Indeed, life is full of tests. You don’t know what they are, so you must treat everything in life with the same care you would bring to a test on which your future rests. I realize that the most important test of all, in my quest, and in every bird’s quest, is the test to be the master of fate. ~ Nancy Yi Fan,
972:The law is an expression of God 's holy will and as such must be honored and loved," said the preacher piously. "Rubbish," said the Master. "The law is a necessary evil and as such must be cut down to the barest minimum. Show me a lover of the law and I will show you a muttonheaded tyrant . ~ Anthony de Mello,
973:In one of his books Tolstoy remarks how often the cleverest boy is at the bottom of the class. And this really does occur. A boy of active, independent mind, who has his own problems to think out, will often find it terribly hard to keep his attention on the lessons the master wants him to learn. ~ Leo Tolstoy,
974:These Gods and Goddesses were he and she:
The Mother was she of Beauty and Delight,
The Word in Brahma’s vast creating clasp,
The World-Puissance on almighty Shiva’s lap,—
The Master and the Mother of all lives
Watching the worlds their twin reg ~ Sri Aurobindo, Savitri, The Finding of the Soul,
975:True words aren't eloquent;
eloquent words aren't true.
Wise men don't need to prove their point;
men who need to prove their point aren't wise.

The Master has no possessions.
The more he does for others,
the happier he is.
The more he gives to others,
the wealthier he is. ~ Lao Tzu,
976:The master of existence lurks in us
   And plays at hide-and-seek with his own Force;
   In Nature's instrument loiters secret God.
   The immanent lives in man as his house;
   He has made the universe his pastime's field,
   A vast gymnasium of his works of might.
   ~ Sri Aurobindo, Savitri, The Secret Knowledge,
977:And he has the teacher's fear of being surpassed by the student, the master's dread of having the disciple discredit his work. (Not that I am in any real sense Nemur's student or disciple as Burt is.) I guess Nemur's fear of being revealed as a man walking on stilts among giants is understandable. ~ Daniel Keyes,
978:Mind is the master power that molds and makes, And we are Mind, and evermore we take      The tool of thought, and shaping what we will, Bring forth a thousand joys, a thousand ills. We think in secret, and it comes to pass —         Our world is but our looking glass.                 — JAMES ALLEN ~ James Allen,
979:Your young white, who gathers his learning from books and can measure what he knows by the page, may conceit that his knowledge, like his legs, outruns that of his fathers’, but, where experience is the master, the scholar is made to know the value of years, and respects them accordingly. ~ James Fenimore Cooper,
980:And how would you call what a small number of citizens should ordain, in states where the people is not the master, but all is ordered by the advice of a few persons, who possess the sovereignty?" "I would call whatever they ordain a law; for laws are nothing else but the ordinances of sovereigns." "If ~ Xenophon,
981:Be even-tempered, content with second place, quick to forgive an offense,” she remembers. “Forgive as quickly and completely as the Master forgave you. And regardless of what else you put on, wear love. It’s your basic, all-purpose garment. Never be without it” (Colossians 3:13–14, The Message). ~ Brennan Manning,
982:Don’t let him push you around. You got this,” he said. “You get on the bull, and you ride until he sees who the master is. Relentless. Unforgiving. Merciless. You know the drill. The only place the broken past has in our present, is the place we give it. So, don’t give it, and don’t let him give it. ~ Lucian Bane,
983:If for just the time of a finger-snap a monk produces a thought of loving-kindness, develops it, gives attention to it, such a one is rightly called a monk. Not in vain does he meditate. He acts in accordance with the master's teaching, he follows his advice. How much more so if he cultivates it. ~ Gautama Buddha,
984:I turned on the light, illuminating the master bedroom, and then gasped, throwing my hand over my nose to mask the indescribable odor. The scene before me was horrific. On the bed, Bradley and Regina Kent lay next to one another. Their eyes were closed. But they weren’t sleeping: they were dead. ~ Cheryl Bradshaw,
985:Adherence to established values, an affinity to creativity. Perseverance and innovation. The dualities of a hardness like stone and the pliancy of the wind-bent bamboo, these twin qualities flux and twine through the persona of the master and give him the presence and personality by which we know him. ~ Dave Lowry,
986:Enough to point out here that though much of the polytechnic heritage has been lost forever, the concept of a diversified polytechnics will remain a necessary one in any humanly oriented system. In such a system the organism and the human personality, not the machine, will provide the master-model. ~ Lewis Mumford,
987:The student, if he attains any success in the following practices, will find himself confronted by things too glorious or dreadful to be described. It is essential that he remain the master of all he beholds, hears or conceives; otherwise he will be the slave of illusion, and the prey of madness. ~ Aleister Crowley,
988:know I’ll never fully control her, and the very thing that would have made her wrong for me in the past is the very thing that makes her what I want and need now. She is freedom. She is passion. She is the safe place where I can be the man I’ve tried to deny beneath the Master persona, and failed. ~ Lisa Renee Jones,
989:You excelled at the stealth sidle. But your heydey prowess has no value anymore. Your skill set has been phased out. The tables have been turned. Virtual windows are opening all around you. You, the master watcher, are an aging, lumbering target in their crosshairs. A ski mask won't help you now. ~ Michelle McNamara,
990:As in the presence of the Master, the Servants are equall, and without any honour at all; So are the Subjects, in the presence of the Soveraign. And though they shine some more, some lesse, when they are out of his sight; yet in his presence, they shine no more than the Starres in presence of the Sun. ~ Thomas Hobbes,
991:It is a great mortification to the vanity of man, that his utmost art and industry can never equal the meanest of nature's productions, either for beauty or value. Art is only the under-workman, and is employed to give a few strokes of embellishment to those pieces, which come from the hand of the master ~ David Hume,
992:Man is more disposed to domination than freedom; and a structure of dominion not only gladdens the eye of the master who rears and protects it, but even its servants are uplifted by the thought that they are members of a whole, which rises high above the life and strength of single generations. ~ Wilhelm von Humboldt,
993:your parents do not define who you are. If at any point, you think that maybe because she’s turned out a certain way, that you might too, you need only remember that you, and you alone, are the master of your own destiny. That takes people far too long to realize, and even longer to do something about. ~ Steve McHugh,
994:Christians belive in a sovereign God who never says "Oops". We believe that all our days ... are divine strokes on the canvas of our lives by the Master Artist who certified his skill, his power, and his love in the Masterpiece of Calvary. If you doubt His skill in painting your life - look at the Calvary ~ John Piper,
995:It is a great mortification to the vanity of man, that his utmost art and industry can never equal the meanest of nature's productions, either for beauty or value. Art is only the under-workman, and is employed to give a few strokes of embellishment to those pieces, which come from the hand of the master. ~ David Hume,
996:I went away and cried to the Master of the Universe, "What have you done to me? A mind like this I need for a son? A heart I need for a son, a soul I need for a son, compassion I want from my son, righteousness, mercy, strength to suffer and carry pain, that I want from my son, not a mind without a soul! ~ Chaim Potok,
997:Throughout the 1960s and 1970s devoted Beckett readers greeted each successively shorter volume from the master with a mixture of awe and apprehensiveness; it was like watching a great mathematician wielding an infinitesimal calculus, his equations approaching nearer and still nearer to the null point. ~ John Banville,
998:The student asked: What should I be, master? River, ocean, lake or mountain or what? The master replied: Be unique! There are already many rivers, many oceans, many lakes; be something different because the world needs diversity not uniformity; it needs something nonesuch with incomparable talents! ~ Mehmet Murat ildan,
999:The Tao doesn't take sides; it gives birth to both good and evil. The Master doesn't take sides; she welcomes both saints and sinners. The Tao is like a bellows: it is empty yet infinitely capable. The more you use it, the more it produces; the more you talk of it, the less you understand. Hold on to the center. ~ Laozi,
1000:A dog will recognize his master in whatever way he dresses. The master may dress in robes, suit and tie, or stand naked, but the dog will always recognize his master. If we cannot recognize God, our beloved master, when he comes in a different dress from another religion, then we are less than that dog. ~ Radhanath Swami,
1001:Always we must repeat to the doubting intellect the promise of the Master, 'I will deliver thee from all sin and evil; do not grieve.' At the end, the flickerings of faith will cease; for we shall see his face and feel always the Divine Presence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Master of the Work, 245, [T3],
1002:Efficiency and smooth progress, prudence in all matters, recognizing true courage, recognizing different levels of morale, instilling confidence, and realizing what can and cannot be reasonably expected—such are the matters on the mind of the master carpenter. The principle of martial arts is like this. ~ Miyamoto Musashi,
1003:Even though artists of all kinds claim to put their hearts and souls into their works, it will only confuse you, for example, if you try to discern a painter by his paintings. His masterpiece may be the master because of its iridescence; it may display a hundred different perspectives through his single face. ~ Criss Jami,
1004:Without opening your door,
you can open your heart to the world.
Without looking out your window,
you can see the essence of the Tao.


The more you know,
the less you understand.

The Master arrives without leaving,
sees the light without looking,
achieves without doing a thing. ~ Lao Tzu,
1005:Rhymes, meters, stanza forms, etc., are like servants. If the master is fair enough to win their affection and firm enough to command their respect, the result is an orderly happy household. If he is too tyrannical, they give notice; if he lacks authority, they become slovenly, impertinent, drunk and dishonest. ~ W H Auden,
1006:You cannot open the pages of the New Testament without realizing that one of the things that makes it so 'new,' in every way, is that here men and women call God 'Father.' This conviction, that we can speak of the Master of the universe in such intimate terms, lies at the heart of the Christian faith. ~ Sinclair B Ferguson,
1007:All the strength and force of man comes from his faith in things unseen. He who believes is strong; he who doubts is weak. Strong convictions precede great actions. The man strongly possessed of an idea is the master of all who are uncertain or wavering. Clear, deep, living convictions rule the world. ~ James Freeman Clarke,
1008:But worse things were about to be found in the bedroom: on the jeweller’s wife’s ottoman, in a casual pose, sprawled a third party- namely, a black cat of uncanny size, with a glass of vodka in one paw and a fork, on which he had managed to spear a pickled mushroom, in the other. , The Master and Magarita ~ Mikhail Bulgakov,
1009:For we are not wrestling with flesh and blood [contending only with physical opponents], but against the despotisms, against the powers, against [the master spirits who are] the world rulers of this present darkness, against the spirit forces of wickedness in the heavenly (supernatural) sphere. —EPHESIANS 6:12 ~ Joyce Meyer,
1010:If you realize that all things change, there is nothing you will try to hold on to. If you aren't afraid of dying, there is nothing you can't achieve. Trying to control the future is like trying to take the master carpenter's place. When you handle the master carpenter's tools, chances are that you'll cut your hand. ~ Laozi,
1011:Who can describe the bond of God's love? Who is able to explain the majesty of its beauty? The height to which love leads is indescribable. ... In love the master received us, Jesus Christ our Lord, in accordance with God's will gave his blood for us, and his flesh for our flesh, and his life for our lives. ~ Pope Clement I,
1012:If you realize that all things change, there is nothing you will try to hold on to. If you aren’t afraid of dying, there is nothing you can’t achieve. Trying to control the future is like trying to take the master carpenter’s place. When you handle the master carpenter’s tools, chances are that you’ll cut yourself. ~ Lao Tzu,
1013:Please stop calling me that. You’re still officially the Master.”
“Oh, I know,” Malik said. “But much like Merit, I find it amusing to irritate you.”
As Malik walked down the hallway and around the corner, Ethan turned his pointed gaze on me.
I shrugged innocently. “I can’t help it if I’m a trendsetter. ~ Chloe Neill,
1014:Of all the beautiful truths pertaining to the soul which have been restored and brought to light in this age, none is more gladdening or fruitful of divine promise and confidence than this—that man is the master of thought, the moulder of character, and the maker and shaper of condition, environment, and destiny. ~ James Allen,
1015:Reread that quote carefully. If you are not the master of yourself, then by this definition you are not free. You do not have to be overtly powerful and exert influence over others to be free, nor is it necessary to intimidate others, nor to try to bully people into submission in order to prove your own mastery. ~ Wayne W Dyer,
1016:One must learn to hear and follow the voice of the inmost soul, the direction of the Guru, the command of the Master, the working of the Divine Mother. Whoever clings to the desires and weaknesses of the flesh, the cravings and passions of the vital in it ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - II,
1017:The fact, however, to which I want to call attention is that the master of Judo never relies upon his own strength. He scarcely uses his own strength in the greatest emergency. Then what does he use? Simply the strength of his antagonist. The force of the enemy is the only means by which that enemy is overcome. ~ Lafcadio Hearn,
1018:It is much better to tell the truth than to compromise truth and have someone believe a lie. It is far better they hear the truth now than that they believe they can keep other idols in their life—and then one day, when it’s too late, shockingly hear the Master say, “Depart; I never knew you, you who were deceived! ~ John Bevere,
1019:The Master said, A gentleman, in his plans, thinks of the Way; he does not think how he is going to make a living. Even farming sometimes entails 5 times of shortage; and even learning may incidentally lead to high pay. But a gentleman's anxieties concern the progress of the Way; he has no anxiety concerning poverty. ~ Confucius,
1020:Why do they make things so complicated?" "So that those who have the responsibility for understanding can understand.," he said. "Imagine if everyone went around transforming lead into gold. Gold would lose its value." "It's those who are persistent, and willing to study things deeply, who achieve the Master Work. ~ Paulo Coelho,
1021:I think you can find yourself in life perhaps not really being the master of your own life and it is within your own will and tenacity whether you switch the roles or not. So I think it has more to do with that, a person's individual will to be master or servant. I've been both in my own life and I prefer the former. ~ Greg Dulli,
1022:Listen," said the Master, coughing. "Don't search the ends of the Earth looking for your happiness. Perfection is being happy with what you are right now."

"What if you're an asshole?" someone called.

The Master offered a weak smile. "I doubt very much," he said, "that many happy people are assholes. ~ Michael Poore,
1023:William Faulkner was the master of what one must do to be serious. But I don't understand why people haven't moved forward from that, why that's not where the line in the sand is that you would see from. When I think about the reception of my own writing and what seems "difficult," there is an actual precedent. ~ Douglas A Martin,
1024:Your power is only rumour and lies, she thought. You bore your way into people when they are uncertain and weak and worried and frightened, and they think their enemy is other people when their enemy is, and always will be, you – the master of lies. Outside, you are fearsome; inside, you are nothing but weakness. ~ Terry Pratchett,
1025:I know.” The Master vampire sighed. “But, if we are talking about choice and regret, what has happened cannot be undone. And dwelling on the past changes nothing. You will only drive yourself to insanity if you do.” He sighed again, sounding like he carried the weight of the world on his shoulders. “Trust me on that. ~ Julie Kagawa,
1026:I've really been very focused on 'Jessica Jones.' Our series was well on its way to being created by the time we even saw scripts from 'Daredevil,' and 'Luke Cage' didn't even have a showrunner hired then. Jeph Loeb [Marvel TV boss] is the master of the connective tissue, but each series exists in its own world. ~ Melissa Rosenberg,
1027:The spirit is the master; imagination the tool, and the body the plastic material ...The power of the imagination is a great factor in medicine. It may produce diseases in man and in animals, and it may cure them ..Ills of the body may be cured by physical remedies or by the power of the spirit acting through the soul. ~ Paracelsus,
1028:Therefore the Master
acts without doing anything
and teaches without saying anything.
Things arise and she lets them come;
things disappear and she lets them go.
She has but doesn't possess,
acts but doesn't expect.
When her work is done, she forgets it.
That is why it lasts forever. ~ Lao Tzu,
1029:How can one be compelled to accept slavery? I simply refuse to do the master's bidding. He may torture me, break my bones to atoms and even kill me. He will then have my dead body, not my obedience. Ultimately, therefore, it is I who am the victor and not he, for he has failed in getting me to do what he wanted done. ~ Mahatma Gandhi,
1030:O Lord, White As Jasmine
You're like milk
In water: I cannot tell
What comes before,
What after;
Which is the master,
Which is the slave;
What's big.
What's small.
O lord white as jasmine
If an ant should love you
And praise you.
Will he not grow
To demon powers?
~ Akka Mahadevi,
1031:In two minutes only those shops which could boast of no attendant save the master or the mistress remained with open eyes. These were ever somewhat less prompt to exclude customers than the others: for their owners' ears the closing hour had scarcely the cheerfulness that it possessed for the hired servants of the rest. ~ Thomas Hardy,
1032:There was some ground for this appropriation of Nietzsche as one of the originators of the Nazi Weltanschauung. Had not the philosopher thundered against democracy and parliaments, preached the will to power, praised war and proclaimed the coming of the master race and the superman—and in the most telling aphorisms? ~ William L Shirer,
1033:Why do they make things so complicated?"
"So that those who have the responsibility for understanding can understand.," he said. "Imagine if everyone went around transforming lead into gold. Gold would lose its value."
"It's those who are persistent, and willing to study things deeply, who achieve the Master Work. ~ Paulo Coelho,
1034:Bill Clinton is the master politician. In one way, you can say that he was never really about self-enrichment - he was interested in power and self-aggrandizement. But Hillary was all about self-enrichment. She really did, I think, feel a sense of entitlement - she wanted money, she wanted power, she wanted prestige. ~ Jeffrey St Clair,
1035:45 “A faithful, sensible servant is one to whom the master can give the responsibility of managing his other household servants and feeding them. 46 If the master returns and finds that the servant has done a good job, there will be a reward. 47 I tell you the truth, the master will put that servant in charge of all he owns. ~ Anonymous,
1036:Meanwhile, battles are fought not by knights, as you well know, but by mercenaries. They are employed, as mastiffs are employed in the boar season, and victory goes to the deepest purse, while the people suffer the cost of them. That is war without pride ruled by chivalry, as the Master of Game rules the hunting field. ~ Dorothy Dunnett,
1037:Exactly what kind of creature is it?” they asked one another. She was too unsightly to be thought of as frolic in bed for the master. She was too far past her childbearing years to multiply the stock. Though she seemed nimble enough, it was hard to imagine her being brought all the way from North Carolina for field work. ~ Jonathan Odell,
1038:In the Gospel we have just heard, Jesus, the Master, teaches the crowds and the small group of his disciples by accommodating himself to their ability to understand. ... Jesus does not seek to 'play the professor.' Instead, he seeks to reach people's hearts, their understanding and their lives, so that they may bear fruit. ~ Pope Francis,
1039:Mind is the master power that molds and makes              And man is Mind and evermore he takes              The tool of Thought and, shaping what he wills              Brings forth a thousand joys, a thousand ills.              He thinks in secret, and it comes to pass:              Environment is but his looking glass. — ~ Jen Sincero,
1040:The Secret Book of James1 The Letter of James (1, 1–8) [James]2 writes to….3 Peace be [with you from] peace, [love] from love, [grace] from grace, [faith] from faith, life from holy life. Secret Books (1, 8–2, 7) You have asked me to send you a secret book revealed to me and Peter by the master,4 and I could not turn you ~ Marvin W Meyer,
1041:Singing about your sadness unburdens your soul. But the blues hollers shouted about more than being sad. They were also delivering messages in musical code. If the master was coming, you might sing a hidden warning to the other field hands . . . The blues could warn you what was coming. I could see the blues was about survival. ~ B B King,
1042:three-bedroom condo he and I shared with Trey. Braden had the master suite with his own bathroom, while Trey and I fought over the one in the hall. Not a bad deal, considering Braden’s dad owned the condo and only charged Trey and me a hundred dollars each, plus our share of the utilities, food and expenses. My parents would ~ Maris Black,
1043:For a master, the rewards gained along the way are fine, but they are not the main reason for the journey. Ultimately the master and the master's path are one. And if the traveler is fortunate - that is, if the path is complex and profound enough - the destination is two miles farther away for every mile he or she travels. ~ George Leonard,
1044:We sometimes treat the information industries as if they were like any other enterprise, but they are not, for their structure determines who gets heard. It is in this context that Fred Friendly, onetime CBS News president, made it clear that before any question of free speech comes the question of “who controls the master switch. ~ Tim Wu,
1045:Almost all men are born with every passion to some extent, but there is hardly a man who has not a dominant passion to which the others are subordinate. Discover this governing passion in every individual; and when you have found the master passion of a man, remember never to trust to him where that passion is concerned. ~ Lord Chesterfield,
1046:The Master made it his task to destroy systematically every doctrine, every belief, every concept of the divine, for these things, which were originally intended as pointers, were now being taken as descriptions. He loved to quote the Eastern saying "When the sage points to the moon, all that the idiot sees is the finger. ~ Anthony de Mello,
1047:The study of the self will one day prove the master-key to open all philosophical doors, all scientific conundrums, all life’s locked problems. Self is the ultimate—it is the first thing we know as babes; it will be the last thing we shall know as sages. The greatest certainty in knowledge comes only in the sphere of self. We ~ Paul Brunton,
1048:From the sexual, or amatorial, generation of plants new varieties, or improvements, are frequently obtained; as many of the young plants from seeds are dissimilar to the parent, and some of them superior to the parent in the qualities we wish to possess... Sexual reproduction is the chef d'oeuvre, the master-piece of nature. ~ Erasmus Darwin,
1049:Indeed, life is full of tests, he thought. You don’t know what they are, so you must treat everything in life with the same care you would bring to a test on which your future rests. I realize that the most important test of all, Wind-voice marveled, in my quest, and in every bird’s quest, is the test to be the master of fate. ~ Nancy Yi Fan,
1050:You can see the rider serving the elephant when people are morally dumbfounded. They have strong gut feelings about what is right and wrong, and they struggle to construct post hoc justifications for those feelings. Even when the servant (reasoning) comes back empty-handed, the master (intuition) doesn't change his judgment. ~ Jonathan Haidt,
1051:He felt so lost, he said later, that the familiar studio felt like a haunted valley deep in the mountains, with the smell of rotting leaves, the spray of a waterfall, the sour fumes of fruit stashed away by a monkey; even the dim glow of the master's oil lamp on its tripod looked to him like misty moonlight in the hills. ~ Ry nosuke Akutagawa,
1052:He felt so lost, he said later, that the familiar studio felt like a haunted valley deep in the mountains, with the smell of rotting leaves, the spray of a waterfall, the sour fumes of fruit stashed away by a monkey; even the dim glow of the master's oil lamp on its tripod looked to him like misty moonlight in the hills. ~ Ryunosuke Akutagawa,
1053:He remembered, though, that his favorite servant had been sacked for kitchen misdemeanors; once for making toast by lying on his back and suspending bread from between his toes over a flame, and on a second occasion for cleaning celery with a toothbrush--his own brush, as it happened, not the Master's, but that was no excuse. ~ Hanif Kureishi,
1054:To the artist He is the one altogether lovely, and to the educator He is the master teacher. To the philosopher He is the wisdom of God, and to the lonely He is a brother; to the sorrowful, a comforter to the bereaved, the resurrection and the life. And to the sinner he is the Lamb of God who takes away the sin from the world. ~ John Gerstner,
1055:So, like, the master needed a hand, if you know what I mean, so I was like, "Oh chill, it's a stress thing, everyone does it. I'm flicking the bean under the table right now just to dial the tension back a little. Yes. Yes. Yes! Oh-zombie-jeebus-fuck-me-Simba-lion-king-hakuna-matata! Yes!"
--The Chronicles of Abby Normal ~ Christopher Moore,
1056:The difference between great philosophers who disagree is perhaps less considerable than that which separates them from their followers. Members of philosophic schools or coteries live on what others have seen, and the disciple usually applies his master's insights with a confidence which, most of the time, the master lacked. ~ Walter Kaufmann,
1057:Wall Street owns the country. It is no longer a government of the people, for the people and by the people, but a government for Wall Street, by Wall Street, and for Wall Street. The great common people of this country are slaves, and monopoly is the master…Let the bloodhounds of money who have dogged us thus far beware. ~ Mary Elizabeth Lease,
1058:Not a state within a state, but the Honorable Elijah Muhammad is, is saying that the black man, since the white man, has found it impossible to bring about integration, other than toke on a ta - other than on a token basis, and which proves that the, the two of us, the ex-slave and the master, can't live in the same house as equals. ~ Malcolm X,
1059:At first the music almost repelled me, it was so intense, and this man made no attempt to sugarcoat what he was trying to say, or play. It was hard-core, more than anything I had ever heard. After a few listenings I realized that, on some level, I had found the master, and that following this man's example would be my life's work. ~ Eric Clapton,
1060:Most of us possess a formidable amount of factual information on what the Master expects of us. Precious few have either the will, intention, or determination to act on it and comply with His instructions. But the person who decides to do what God asks him has moved onto fresh ground which will do both him and others a world of good. ~ Anonymous,
1061:The French public seem to estimate the master pieces of their favorite tragic poets chiefly by the number of fine quotable passages they supply; while their critics estimate their worth by their conformity with certain purely artificial rules. ~ Arthur Thomas Malkin, Distinguished Men of Modern Times Charles Knight & Co., Ludgate-Street, (1838).,
1062:The church must be reminded that it is not the master or the servant of the state, but rather the conscience of the state. It must be the guide and the critic of the state, and never its tool. If the church does not recapture its prophetic zeal, it will become an irrelevant social club without moral or spiritual authority. ~ Martin Luther King Jr,
1063:The people who steal cars, there's somebody there who is the master, who orders the cars, or just takes a car when it is brought? I am saying the law enforcement authorities have a pretty good idea about a lot of these kind of persons. We want it to pool all that knowledge and all those resources, so that they focus on these people. ~ Thabo Mbeki,
1064:The Ravens' coach, Tetsuji Moriyama, took Kevin in after his mother died. He'd raised Kevin to be a star but never let Kevin forget he was just Riko's valuable property. Neil didn't know much else about him. The one time Kevin mentioned him he'd slipped and called him "the master". Neil didn't need to hear anything else after that. ~ Nora Sakavic,
1065:True, This! —
Beneath the rule of men entirely great
The pen is mightier than the sword. Behold
The arch-enchanters wand! — itself is nothing! —
But taking sorcery from the master-hand
To paralyse the Cæsars, and to strike
The loud earth breathless! — Take away the sword —
States can be saved without it! ~ Edward Bulwer Lytton,
1066:Your power is only rumor and lies, she thought. You bore your way into people when they are uncertain and weak and worried and frightened, and they think their enemy is other people when their enemy is, and always will be, you—the master of lies. Outside, you are fearsome; inside, you are nothing but weakness. Inside, I am flint. ~ Terry Pratchett,
1067:The greatest modern philosopher was moved by nothing more than by duty. His life, in consequence, was unremarkable. For Kant, the virtuous man is so much the master of his passions as scarcely to be prompted by them, and so far indifferent to power and reputation as to regard their significance as nothing beside that of duty itself. ~ Roger Scruton,
1068:The Master was exceedingly gracious to university dons who visited him, but he would never reply to their questions or be drawn into their theological speculations. To his disciples, who marveled at this, he said, "Can one talk about the ocean to a frog in a well or about the divine to people who are restricted by their concepts? ~ Anthony de Mello,
1069:The wolf had begun hunting human prey. They were plentiful in the dark city streets and provided enough good meat to satiate his gnawing hunger. He was still very careful not to let any who saw him live. To do otherwise would displease the Master. He would only stalk those people that were foolish enough to walk alone in the night ~ Brian S Ference,
1070:I got to play a funny part [in the The Master Of Disguise]. There was one thing my character did that involved flatulence and laughing at the same time - that was in the script - and that was basically what sold me on it. I really thought, "This can't help but be funny." And when I saw the film, I was proud that I'd had those moments. ~ Brent Spiner,
1071:It's paradoxical that an ordinary man like Nemur presumes to devote himself to making other people geniuses. He would like to be thought of as the discoverer of new laws of learning—the Einstein of psychology. And he has the teacher's fear of being surpassed by the student, the master's dread of having the disciple discredit his work. ~ Daniel Keyes,
1072:Before all things, the Teacher of Peace and the Master of Unity would not have prayer made singly and individually, as for one who prays only for himself. For we do not say, "My Father, who art in heaven"... Our prayer is public and common; and when we pray, we pray not for one, but for the whole people, because we the whole people are one. ~ Cyprian,
1073:No doubt, wherever public life and its law of equality are completely victorious, wherever a civilization succeeds in eliminating or reducing to a minimum the dark background of difference, it will end in complete petrifaction and be punished, so to speak, for having forgotten that man is only the master, not the creator of the world. ~ Hannah Arendt,
1074:True words aren't eloquent; eloquent words aren't true. Wise men don't need to prove their point; men who need to prove their point aren't wise. The Master has no possessions. The more he does for others, the happier he is. The more he gives to others, the wealthier he is. The Tao nourishes by not forcing. By not dominating, the Master leads. ~ Laozi,
1075:You are the way and you are the goal, and there is no distance between you and the goal. You are the seeker and you are the sought; there is no distance between the seeker and the sought. You are the worshipper and you are the worshipped. You are the disciple and you are the master. You are the means and you are the end: this is the great way. ~ Osho,
1076:A disciple came to the celebrated Master of the Good Name with a question. “Rabbi, how are we to distinguish between a true master and a fake?” And the master of the good name said, “When you meet a person who poses as a master, ask him a question: whether he knows how to purify your thoughts. If he says that he knows, then he is a fake. ~ Elie Wiesel,
1077:Material success is rewarding and a lot of fun, but it's not the most important thing in my life because I know when this is all over, the Master isn't going to ask me how many things I owned or how many television shows I did. I think the questions will be, What did I do to make a difference? Did I learn to live with love in my heart? ~ Oprah Winfrey,
1078:Mediocrity, I discovered, was the great camouflage; the great protective coloring. Those boys who did not fail, yet did not excel, were left alone, free of the demands of the master who might wish to groom them for glory and of the school bully who might make them his scapegoat. That simple fact was the first great discovery of my life. ~ Alan Bradley,
1079:The Templar and Hospitaller commanders had argued with Calpurnius, the master of the Shield-Brethren company, as to the membership of the team that would lead the upper-floor assault. Calpurnius had listened calmly to both men’s arguments and then asked one question. “There will be no horses on this boat. How will your knights fight? ~ Neal Stephenson,
1080:When we live apart from God, our lives get out of tune - out of harmony with others and with God. But if we live in tune with the Master, we, too, will find ourselves surrounded by His beautiful music. As this new year begins, ask God to help you tune your life every day to His Word, so you can bring harmony and joy to those around you. ~ Billy Graham,
1081:Initiation is, essentially, a process that begins with a rite of submission, followed by a period of containment, and then by a further rite of liberation. In this way every individual can reconcile the conflicting elements of his personality: He can strike a balance that makes him truly human, and truly the master of himself. P. 156 ~ Carl Gustav Jung,
1082:They themselves are makers of themselves." by virtue of the thoughts, which they choose and encourage; that mind is the master-weaver, both of the inner garment of character and the outer garment of circumstance, and that, as they may have hitherto woven in ignorance and pain they may now weave in enlightenment and happiness. JAMES ALLEN. ~ James Allen,
1083:A disciple once complained, "You tell us stories, but you never reveal their meaning to us." The master replied, "How would you like it if someone offered you fruit and then chewed it up for you before giving it to you?" If your heart is straight with God, then every creature will be to you a mirror of life and a book of holy doctrine. ~ Thomas a Kempis,
1084:All you have to do is go back to slavery - days, and there were two types of slaves, the house slave and the field slave. The house slave was the one who believed in the master, who had confidence in the master and usually was very friendly with the master. And usually he was also used by the master to try and keep the other slaves pacified. ~ Malcolm X,
1085:/Farsi Up from Earth's Centre through the Seventh Gate I rose, and on the Throne of Saturn sate, And many Knots unravel'd by the Road; But not the Master-Knot of Human Fate. [bk1sm.gif] -- from The Rubaiyat of Omar Khayyam, by Omar Khayyam / Translated by Edward FitzGerald

~ Omar Khayyam, 31 - Up from Earths Centre through the Seventh Gate
,
1086:The famous Zen parable about the master for whom, before his studies, mountains were only mountains, but during his studies mountains were no longer mountains, and afterward mountains were again mountains could be interpreted as an allegory about [the perpetual paradox that when one is closest to a destination one is also the farthest). ~ Rebecca Solnit,
1087:The Tao doesn't take sides;
it gives birth to both good and evil.
The Master doesn't take sides;
she welcomes both saints and sinners.

The Tao is like a bellows:
it is empty yet infinitely capable.
The more you use it, the more it produces;
the more you talk of it, the less you understand.

Hold on to the center. ~ Lao Tzu,
1088:Psychosynthesis is a method of psychological development and self realization for those who refuse to remain the slave of their own inner phantasms or of external influences, who refuse to submit passively to the play of psychological forces which is going on within them, and who are determined to become the master of their own lives. ~ Roberto Assagioli,
1089:20Now in  i a great house there are not only vessels of gold and silver but also of wood and clay,  j some for honorable use, some for dishonorable. 21Therefore,  k if anyone cleanses himself from what is dishonorable, [4] he will be a vessel for honorable use, set apart as holy, useful to the master of the house,  l ready for every good work. ~ Anonymous,
1090:And these things took place, and the kings resumed their thrones, and the master of Europe was put in a cage, and the old régime became the new régime, and all the shadows and all the light of the earth changed place, because, on the afternoon of a certain summer’s day, a shepherd said to a Prussian in the forest, “Go this way, and not that! ~ Victor Hugo,
1091:What good is this body? Let it go in helping others. Did not the Master preach until the very end? And shall I not do the same? I do not care a straw if the body goes. You cannot imagine how happy I am when I find earnest seekers after truth to talk to. In the work of waking up Atman in my fellow men I shall gladly die again and again! ~ Swami Vivekananda,
1092:The fastest way to become the master of your thoughts and emotions is through challenging situations. If your life is going along fairly smoothly, there are not the same opportunities that enable you to strengthen your power and become the master of your thoughts and emotions. You see, even challenges are beautiful opportunities in disguise. ~ Rhonda Byrne,
1093:This is God's universe and he is the master gardener of all. If we were to eliminate all colors in his garden,then what would be a rainbow with only one color? Or a garden with only one kind of flower? Why would the Creator create a vast assortment of plants, ethnicities, and animals, if only one beast or seed is to dominate all of existence? ~ Suzy Kassem,
1094:The disciple will probably be visited at night by his Teacher, who will come in a superphysical body. [...] If he has not developed his spiritual nature by right living, right thinking and right feeling during his probation as a student, he will be unable to recognize the Master when he comes. ~ Manly P Hall, What the Ancient Wisdom Expects of Its Disciples,
1095:The Master, by residing in the Tao,
sets an example for all beings.
Because he doesn't display himself,
people can see his light.
Because he has nothing to prove,
people can trust his words.
Because he doesn't know who he is,
people recognize themselves in him.
Because he has no goal in mind,
everything he does succeeds. ~ Lao Tzu,
1096:This is God's universe and he is the master gardener of all. If we were to eliminate all colors in his garden, then what would be a rainbow with only one color? Or a garden with only one kind of flower? Why would the Creator create a vast assortment of plants, ethnicities, and animals, if only one beast or seed is to dominate all of existence? ~ Suzy Kassem,
1097:A writer arrived at the monastery to write a book about the Master. "People say you are a genius . Are you?" he asked. "You might say so." said the Master, none too modestly. "And what makes one a genius?" "The ability to recognize." "Recognize what?" "The butterfly in a caterpillar: the eagle in an egg; the saint in a selfish human being. ~ Anthony de Mello,
1098:Fan-fucking-tastic. Not only were Jo and Trixie in danger from this master vampire, but Trixie's beleif in my prickishness was fading fast.

Priorities. I need to focus on getting Jo free of Chester permanently while protecting Trixie from any backlash from the master vampire. I could always prove to her later that I was a dick. ~ Jocelynn Drake,
1099:My name should not be made prominent. It is my ideas that I want to see realized. The disciples of all the prophets have always inextricably mixed up the ideas of the Master with person, and at last killed the ideas for the person. The disciples of Sri Ramakrishna must guard against doing the same thing. Work for the idea, not the person. ~ Swami Vivekananda,
1100:The disciple will probably be visited at night by his Teacher, who will come in a superphysical body. [...] If he has not developed his spiritual nature by right living, right thinking and right feeling during his probation as a student, he will be unable to recognize the Master when he comes. ~ Manly P Hall, What the Ancient Wisdom Expects of Its Disciples,
1101:The Master made it his task to destroy systematically every
doctrine, every belief, every concept of the divine, for these
things, which were originally intended as pointers, were now
being taken as descriptions.

He loved to quote the Eastern saying "When the sage points
to the moon, all that the idiot sees is the finger. ~ Anthony de Mello,
1102:Freedom, to be desirable, involves kindness, wisdom, and all the virtues of the free; but the free man as we have seen him in action has been, as of yore, only the master of many helots; and the slaves are still ill-fed, ill-clad, ill-taught, ill-housed, insolently treated, and driven to their mines and workshops by the lash of famine. ~ Robert Louis Stevenson,
1103:It is learning how to stand alone, unpopular and sometimes reviled, and how to make common cause with those other identified as outside the structures, in order to define and seek a world in which we can all flourish. It is learning how to take our differences and make the strengths. For the master's tools will never dismantle the master's house. ~ Audre Lorde,
1104:Never, never, never believe any war will be smooth and easy, or that anyone who embarks on the strange voyage can measure the tides and hurricanes he will encounter. The statesman who yields to war fever must realize that once the signal is given, he is no longer the master of policy but the slave of unforeseeable and uncontrollable events. ~ Winston Churchill,
1105:Every one must understand that, whatever be the evil of slavery, it is not increased by its diffusion. Every one familiar with it knows that it is in proportion to its sparseness that it becomes less objectionable. Wherever there is an immediate connexion between the master and slave, whatever there is of harshness in the system is diminished. ~ Jefferson Davis,
1106:In the sway of a sudden reverie among the furrows or while untangling the mysteries of an early-morning dream. In the middle of a song on a warm Sunday night. Then it comes, always—the overseer’s cry, the call to work, the shadow of the master, the reminder that she is only a human being for a tiny moment across the eternity of her servitude. ~ Colson Whitehead,
1107:Thus the Master is available to all people and doesn’t reject anyone. He is ready to use all situations and doesn’t waste anything. This is called embodying the light. What is a good man but a bad man’s teacher? What is a bad man but a good man’s job? If you don’t understand this, you will get lost, however intelligent you are. It is the great secret. ~ Lao Tzu,
1108:As the servant and disciple of the Master has no business with pride or egoism because all is done for him from above, so also he has no right to despond because of his personal deficiencies or the stumblings of his nature. For the Force that works in him is impersonal -- or superpersonal-and infinite.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 61,
1109:Dignity is not located in seeking equality with the white man and his civilization: it is not about assuming the attitudes of the master who has allowed his slaves to eat at his table. It is about being oneself with all the multiplicities, systems and contradictions of one's way of being, doing and knowing. It is about being true to one's Self. ~ Ziauddin Sardar,
1110:I had the opportunity in this visit of seeing how great a power the master exercises over his slaves, but at the same time I could perceive at what a cost this power was bought; for though at the presence of my uncle all redoubled their efforts, I could perceive that there was as much hatred as terror in the looks that they furtively cast upon him. ~ Victor Hugo,
1111:It is proper for every one to consider, in the case of all men, that he who has not been a servant cannot become a praiseworthy master; and it is meet that we should plume ourselves rather on acting the part of a servant properly than that of the master, first, towards the laws, (for in this way we are servants of the gods), and next, towards our elders. ~ Plato,
1112:Never, never, never believe any war will be smooth and easy, or that anyone who embarks on the strange voyage can measure the tides and hurricanes he will encounter. The statesman who yields to war fever must realize that once the signal is given, he is no longer the master of policy but the slave of unforeseeable and uncontrollable events. ~ Winston S Churchill,
1113:The disciples were absorbed in a discussion of Lao-Tzu's dictum: "Those who know, do not say; Those who say, do not know." When the master entered, they asked him what the words meant. Said the master, "Which of you knows the fragrance of a rose?" All of them indicated that they knew. Then he said, "Put it into words." All of them were silent. ~ Anthony de Mello,
1114:The Tao is infinite, eternal. Why is it eternal? It was never born; thus it can never die. Why is it infinite? It has no desires for itself; thus it is present for all beings. The Master stays behind; that is why she is ahead. She is detached from all things; that is why she is one with them. Because she has let go of herself, she is perfectly fulfilled. ~ Laozi,
1115:Pretty soon three sleeping bags formed a triangle in the master bedroom. The father was the hypotenuse. The girl asked him to brush out her hair, which he did while the boy ate a tangerine, peeling it up close to his face, inhaling the mist. Then he held each segment to the light to find seeds. In his lap, cat paws fluttered like dreaming eyes. “What ~ Amy Hempel,
1116:Unencumbered by any concept of sin, the Master doesn’t see evil as a force to resist, but simply as an opaqueness, a state of self-absorption which is in disharmony with the universal process, so that, as with a dirty window, the light can’t shine through. This freedom from moral categories allows him his great compassion for the wicked and the selfish. ~ Lao Tzu,
1117:What she must feel for him was an awed fear. Whether or not Mama had told her to go to his room, she had not said no to Odenigbo because she had not even considered that she could say no. Odenigbo made a drunken pass and she submitted willingly and promptly. He was the master, he spoke English, he had a car. It was the way it should be. ~ Chimamanda Ngozi Adichie,
1118:OM: the symbol of the Three in One, the three worlds in the Soul; the three times, past, present, future, in Eternity; the three Divine Powers, Creation, Preservation, Transformation, in the one Being; the three essences, immortality, omniscience, joy, in the one Spirit. This is the Word, the Symbol, of the Master and Lord, the perfected Spiritual Man. ~ Pata jali,
1119:The Master, by residing in the Tao,
sets an example for all beings.
Because he doesn't display himself,
people can see his light.
Because he has nothing to prove,
people can trust his words.
Because he doesn't know who he is,
people recognize themselves in him.

Because he has no goal in mind,
everything he does succeeds. ~ Lao Tzu,
1120:42Therefore, stay awake, for you do not know on what day your Lord is coming. 43But know this, that if the master of the house had known in what part of the night the thief was coming, he would have stayed awake and would not have let his house be broken into. 44Therefore you also must be ready, for the Son of Man is coming at an hour you do not expect. ~ Anonymous,
1121:But the toaster was quite satisfied with itself, thank you. Though it knew from magazines that there were toasters who could toast four slices at a time, it didn't think that the master, who lived alone and seemed to have few friends, would have wanted a toaster of such institutional proportions. With toast, it's quality that matters, not quantity. ~ Thomas M Disch,
1122:The system was psychological and physical at the same time. The slaves were taught discipline, were impressed again and again with the idea of their own inferiority to “know their place,” to see blackness as a sign of subordination, to be awed by the power of the master, to merge their interest with the master’s, destroying their own individual needs. ~ Howard Zinn,
1123:When people came to Christ accusing a person of doing wrong, the Master could not think of anything else but forgiveness. For he did not see in the wrongdoer what the others saw. To distinguish between right and wrong is not the work of an ordinary mind, and the curious thing is that the more ignorant a person is, the more ready he is to do so. ~ Hazrat Inayat Khan,
1124:It is said that Michael Angelo saw in every rough block of stone a thing of beauty awaiting the master-hand to bring it into reality. Even so, within each there reposes the Divine Image awaiting the master-hand of Faith and the chisel of Patience to bring it into manifestation. And that Divine Image is revealed and realized as stainless, selfless Love. ~ James Allen,
1125:the society which projects and undertakes the technological transformation of nature alters the base of domination by gradually replacing personal dependence (of the slave on the master, the serf on the lord of the manor, the lord on the donor of the fief, etc.) with dependence on the "objective order of things" (on economic laws, the market etc.). ~ Herbert Marcuse,
1126:What, concretely, is Enlightenment ?" "Seeing Reality as it is," said the Master. "Doesn't everyone see Reality as it is?" "Oh, no! Most people see it as they think it is." "What's the difference?" "The difference between thinking you are drowning in a stormy sea and knowing you cannot drown because there isn't any water in sight for miles around. ~ Anthony de Mello,
1127:The poor dog, in life the firmest friend, The first to welcome, foremost to defend, Whose honest heart is still the master's own, Who labours, fights, lives, breathes for him alone, Unhonour'd falls, unnoticed all his worth, Denied in heaven the soul he held on earth, While man, vain insect hopes to be forgiven, And claims himself a sole exclusive heaven. ~ Lord Byron,
1128:There’s no bouncer, no gatekeeper, and no barrier to entering these scenes: You don’t have to be rich, you don’t have to be famous, and you don’t have to have a fancy résumé or a degree from an expensive school. Online, everyone—the artist and the curator, the master and the apprentice, the expert and the amateur—has the ability to contribute something. ~ Austin Kleon,
1129:This mutual dependencies no longer the dialectical relationship between master and servant, which has been broken in the struggle for mutual recognition, but rather a vicious circle which encloses both the master and the servant. Do the technicians rule, or is their rule that of the others, who rely on the technicians as their planners and executors? ~ Herbert Marcuse,
1130:The Master said, The case is like that of someone raising a mound. If he stops working, the fact that it perhaps needed only one more basketful makes no difference; I stay where I am. Whereas even if he has not got beyond leveling the ground, but is still at work, the fact that he has only tilted one basketful of earth makes no difference. I go to help him. ~ Confucius,
1131:The mood at the ‘Putin Party’ is a mix of feudal poses and arch, postmodern irony: the sucking-up to the master completely genuine, but as we’re all liberated twenty-first-century people who enjoy Coen Brothers films, we’ll do our sucking up with an ironic grin while acknowledging that if we were ever to cross him we would quite quickly be dead. So, ~ Peter Pomerantsev,
1132:Behind him the Master of Ceremonies cleared his throat. His eyes took on a distant, glazed look.The Stealer of Souls, he said in the faraway voice of one whose ears aren't hearing what his mouth is saying, Defeater of Empires, Swallower of Oceans, Thief of Years, The Ultimate Reality, Harvester of Mankind, the-ALL RIGHT, ALL RIGHT. I CAN SEE MYSELF IN. ~ Terry Pratchett,
1133:Nature knows no political boundaries. She puts living creatures on this globe and watches the free play of forces. She then confers the master's right on her favourite child, the strongest in courage and industry ... The stronger must dominate and not blend with the weaker, thus sacrificing his own greatness. Only the born weakling can view this as cruel. ~ Adolf Hitler,
1134:Tyranny," said Solon, "is a fair field, but it has no outlet." A subtle, as well as a noble saying; it implies that he who has once made himself the master of the state has no option as to the means by which he must continue his power. Possessed of that fearful authority, his first object is to rule, and it becomes a secondary object to rule well. ~ Edward Bulwer Lytton,
1135:You can tell a lot about a mage by where they live.
Apprentices usually live with their masters. Sometimes they'll have a flat or shared rooms but it's still generally the master who arranges it. They're not really expected to be responsible for themselves; it's their master who provides for them, and in return they're expected to do as they're told. ~ Benedict Jacka,
1136:Above all, Douglass is remembered most for telling his personal story—the slave who willed his own freedom, mastered the master’s language, saw to the core of the meaning of slavery, both for individuals and for the nation, and then captured the multiple meanings of freedom—as idea and reality, of mind and body—as perhaps no one else ever has in America. ~ David W Blight,
1137:One’s desire to be alone, biologists have found, is partially genetic and to some degree measurable. If you have low levels of the pituitary peptide oxytocin—sometimes called the master chemical of sociability—and high quantities of the hormone vasopressin, which may suppress your need for affection, you tend to require fewer interpersonal relationships. ~ Michael Finkel,
1138:This place is the Devil, or at least his principal residence, they call it the University, but any other appellation would have suited it much better, for study is the last pursuit of the society; the Master eats, drinks, and sleeps, the Fellows drink, dispute and pun, the employments of the undergraduates you will probably conjecture without my description. ~ Lord Byron,
1139:A sense of unreality was stealing over her, a ringing in which all sound was one. Then her eyelids were knocked upright. She saw what was really happening. As the veil was torn away, as the statue of the burned stood washing in pleasant sunlight, as the master butchers parted their lips in song, smoke and ash poured out of their mouth holes like chimneys. ~ Louise Erdrich,
1140:The master of this shop was sitting at the door in his shirt-sleeves, smoking; and as there were a great many coats and pairs of trousers dangling from the low ceiling, and only two feeble candles burning inside to show what they were, I fancied that he looked like a man of a revengeful disposition, who had hung all his enemies, and was enjoying himself. ~ Charles Dickens,
1141:The Ancient One, as you know, is the master, is the Sorcerer Supreme, and [Doctor] Strange comes to learn how to heal himself and The Ancient One has got the knowledge. And so what you're seeing today is a part of the whole training section when he's learning the moves and digging deep. So it's all about that, it's all about trying to push him to get there. ~ Tilda Swinton,
1142:The Tao gives birth to One. One gives birth to Two. Two gives birth to Three. Three gives birth to all things. All things have their backs to the female and stand facing the male. When male and female combine, all things achieve harmony. Ordinary men hate solitude. But the Master makes use of it, embracing his aloneness, realizing he is one with the whole universe. ~ Laozi,
1143:Centralize property in the hands of a few and the millions are under bondage to property - a bondage as absolute and deplorable as if their limbs were covered with manacles. Abstract all property from the hands of labor and you thereby reduce labor to dependence; and that dependence becomes as complete a servitude as the master could fix upon his slave. ~ Lewis Henry Morgan,
1144:One's desire to be alone, biologists have found, is partially genetic and to some degree measurable. If you have low levels of the pituitary peptide oxytocin--sometimes called the master chemical of sociability-- and high quantities of the hormone vasopressin, which may suppress your need for affection, you tend to require fewer interpersonal relationships. ~ Michael Finkel,
1145:The Master persistently warned against the attempt to encompass Reality in a concept or a name. A scholar in mysticism once asked, "When you speak of BEING, sir, is it eternal, transcendent being you speak of, or transient, contingent being?" The Master closed his eyes in thought. Then he opened them, put on his most disarming expression, and said, "Yes!" ~ Anthony de Mello,
1146:I warn you, Captain, God crafted these creatures for three things only. Passing wind from the rear end, passing wind from the front end, and spitting. They spit stomach acid so tell your men, and don't let anyone venture into the hold with a naked flame or you may find yourself the master of a marvelous collection of floating splinters. Also, we'll all drown. ~ Mark Lawrence,
1147:God, the Master Weaver. He stretches the yarn and intertwines the colors, the ragged twine with the velvet strings, the pains with the pleasures. Nothing escapes his reach. Every king, despot, weather pattern, and molecule are at his command. He passes the shuttle back and forth across the generations, and as he does, a design emerges. Satan weaves; God reweaves. ~ Max Lucado,
1148:Christ is the Master; the Scriptures are only the servant. The true way to test all the Books is to see whether they work the will of Christ or not. No Book which does not preach Christ can be apostolic, though Peter or Paul were its author. And no Book which does preach Christ can fail to be apostolic, although Judas, Ananias, Pilate, or Herod were its author. ~ Martin Luther,
1149:else. One’s desire to be alone, biologists have found, is partially genetic and to some degree measurable. If you have low levels of the pituitary peptide oxytocin—sometimes called the master chemical of sociability—and high quantities of the hormone vasopressin, which may suppress your need for affection, you tend to require fewer interpersonal relationships. ~ Michael Finkel,
1150:His eyes shone, and his cheek was flushed with the exhilaration of the master workman who sees his work lie ready before him. A very different Holmes, this active, alert man, from the introspective and pallid dreamer of Baker Street. I felt, as I looked upon that supple, figure, alive with nervous energy, that it was indeed a strenuous day that awaited us. ~ Arthur Conan Doyle,
1151:Note this well that from whence soever it may come, a teaching which leads to passion and not to peace, to pride and not to modesty, to the extension of desire and not to its moderation, to the love of worldliness and not to the love.of solitude, to a violent and not to a peaceful spirit, is not the Law, is not the Discipline, is not the teaching of the Master. ~ Vinaya Pitaka,
1152:When once experience taught me that I could work when I chose, and within a quarter of an hour of my determining to do so, I was relieved, in a great measure, from those embarrassments and depressions which I see afflicting many an author who waits for a mood instead of summoning it, and is the sport, instead of the master, of his own impressions and ideas. ~ Harriet Martineau,
1153:When the Master governs, the people
are hardly aware that he exists.
Next best is a leader who is loved.
Next, one who is feared.
The worst is one who is despised.

If you don't trust people,
you make them untrustworthy.

The Master doesn't talk, he acts.
When his work is done,
the people say, "Amazing:
we did it, all by ourselves! ~ Lao Tzu,
1154:That I am the master of my destiny and everyone is a pawn in my game—not the other way around. Because if I am the poker chip, then I have to wait to see how I’ll be played. The unknown is the hardest. Which might explain why we try so hard to rule our worlds. It is the only hope we have to make sense of our lives. Noises of the city waft through the open window. ~ Sejal Badani,
1155:You have known the pleasure and the convenience of modern science; so why the Dhyanalinga? It is because I want you to know the power, the liberation of another kind of science, the inner science, the yogic science through which you can become the master of your own destiny. That is why the Dhyanalinga. A science like this gives you absolute mastery over life itself. ~ Sadhguru,
1156:the leather chair nearest the fireplace, tucking her feet underneath her legs. As I retreated to the master bedroom, I felt her eyes on me. I went straight to the closet James and I had shared and opened the beveled doors. My clothes hung next to his suits. All charcoal, black, and navy. Some with pinstripes, but most solid. Power suits—that was what he’d called ~ Kerry Lonsdale,
1157:The master of ceremonies asked people to say what they thought the function of the novel might be in modern society, and one critic said, "To provide touches of color in rooms with all-white walls." Another one said, "To describe blow-jobs artistically." Another one said, "To teach wives of junior executives what to buy next and how to act in a French restaurant. ~ Kurt Vonnegut,
1158:The master of ceremonies asked people to say what they thought the function of the novel might be in modern society, and one critic said, “To provide touches of color in rooms with all-white walls.” Another one said, “To describe blow-jobs artistically.” Another one said, “To teach wives of junior executives what to buy next and how to act in a French restaurant. ~ Kurt Vonnegut,
1159:There is between sleep and us something like a pact, a treaty with no secret clauses, and according to this convention it is agreed that, far from being a dangerous, bewitching force, sleep will become domesticated and serve as an instrument of our power to act. We surrender to sleep, but in the way that the master entrusts himself to the slave who serves him. ~ Maurice Blanchot,
1160:How are you, Master Chief?” she asked. She stared pointedly at the hand pressed to his forehead in a tight salute. Slowly, he dropped his hand. She smiled. Unlike everyone else who greeted the Master Chief and stared at his uniform, medals, ribbons, or the Spartan insignia, Dr. Halsey stared into his eyes. And she never saluted. John had never gotten used to that. ~ Eric S Nylund,
1161:I them, the master, myself, we are all innocent, enough. Innocent of what, no one knows, of wanting to know, wanting to be able, of all this noise about nothing, of this long sin against the silence that enfolds us, we wont ask any more, what it covers, this innocence we have fallen to, it covers everything, all faults, all questions, it puts an end to questions. ~ Samuel Beckett,
1162:The body was the slave of the vortex; but the slave has become the master; and we must free ourselves from that tyranny. It is this stuff [ indicating her body ], this flesh and blood and bone and all the rest of it, that is intolerable. Even prehistoric man dreamed of what he called an astral body, and asked who would deliver him from the body of this death. ~ George Bernard Shaw,
1163:Swlmmlng After swallowing some water at Changsha I taste a Wuchang fish in the surf and swim across the Yangtze River that winds ten thousand li. I see the entire Chu sky. Wind batters me, waves hit me-I don't care. Better than walking lazily in the patio. Today I have a lot of time. Here on the river the Master said "Dying-dying into the past-is like a river flowing." ~ Mao Zedong,
1164:The master of ceremonies asked people to say what they thought the function of the novel might be in modern society, and one critic said, 'To provide touches of color in rooms with all white walls.'
Another one said, 'to describe blow-jobs artistically.' Another one said, 'to teach wives of junior executives what to buy next and how to act in a French restaurant. ~ Kurt Vonnegut,
1165:the slave preaches the virtues of kindness and humility to his master, because as a slave he has need of them;but the master, better guided by nature and his passions, has no need to devote himself to anything excepting those things which serve or please him. Be as kind as you wish, if you enjoy such things - but dont demand any reward for having had this pleasure ~ Marquis de Sade,
1166:This is the doctrine of Christian Science: that divine Love cannot be deprived of its manifestation, or object; that joy cannot be turned into sorrow, for sorrow is not the master of joy; that good can never produce evil; that matter can never produce mind nor life result in death. The perfect man - governed by God, his perfect Principle - is sinless and eternal. ~ Mary Baker Eddy,
1167:Turn around, and keep your eyes closed shut, For if the Gorgon, Medusa, does appear, and you see her, You would never be able to return upward."   This the Master said; and he turned me around Himself, and not trusting my own hands, He covered my eyes with his own.   For those of you who are educated, understand the hidden meaning Of the strange words that follow! ~ Dante Alighieri,
1168:They tell us that we live in a great free republic; that our institutions are democratic; that we are a free and self-governing people. That is too much, even for a joke. ... Wars throughout history have been waged for conquest and plunder... And that is war in a nutshell. The master class has always declared the wars; the subject class has always fought the battles. ~ Eugene V Debs,
1169:You let me handle Marius," I said. "Now, you didn't come without you dagger."

"No, I did not," he said, lifting his cloak to reveal it, "And with your permission I would like to plunge it through my heart now so I will most assuredly stone-cold dead before the Master of this house arrives home to find you runnning rampant in his garden!"

"Permission denied. ~ Anne Rice,
1170:The provinces, long oppressed by the ministers of the republic, sighed for the government of a single person, who would be the master, not the accomplice, of those petty tyrants. The people of Rome, viewing, with a secret pleasure, the humiliation of the aristocracy, demanded only bread and public shows; and were supplied with both by the liberal hand of Augustus. The ~ Edward Gibbon,
1171:When I behold the ocean, I know that the world isn't just the grind of small tasks and small thoughts. The world is wide and wild and grand. Someday I will sail my little bark into the great ocean of life, braving the winds and the tide. And while the waves may dwarf me, they will not belittle me, because I will be the master of my fate and the captain of my soul. ~ Laura Amy Schlitz,
1172:Young people today are flooded with disconnected images but lack a sympathetic instrument to analyze them as well as a historical frame of reference in which to situate them. I am reminded of an unnerving scene in Stanley Kubrick's epic film, 2001: A Space Odyssey, where an astronaut, his air hose cut by the master computer gone amok, spins helplessly off into space. ~ Camille Paglia,
1173:Are revolutions worthy of so much honour? The men who conceive them are not those who carry them out. Those who begin them rarely live to see their end, except in exile or in prison. Can they really be the symbol of a humanity which is the master of its own destiny if no man recognises his handiwork in the achievement which results from the savage free-for-all struggle? ~ Raymond Aron,
1174:If shame is the universal fear of being unworthy of love and belonging, and if all people have an irreducible and innate need to experience love and belonging, it’s easy to see why shame is often referred to as “the master emotion.” We don’t have to experience shame to be paralyzed by it—the fear of being perceived as unworthy is enough to force us to silence our stories. ~ Bren Brown,
1175:The main difference between the art of the actor and all other arts is that every other [non-performing] artist may create whenever he is in the mood of inspiration. But the artist of the stage must be the master of his own inspiration, and must know how to call it forth at the hour announced on the posters of the theatre. This is the chief secret of our art. ~ Constantin Stanislavski,
1176:The Master gives himself up to whatever the moment brings. He knows that he is going to die, and her has nothing left to hold on to: no illusions in his mind, no resistances in his body. He doesn't think about his actions; they flow from the core of his being. He holds nothing back from life; therefore he is ready for death, as a man is ready for sleep after a good day's work. ~ Laozi,
1177:The Master said, At fifteen I set my heart upon learning. At thirty, I had planted my feet firm upon the ground. At forty, I no longer suffered from perplexities. At fifty, I knew what were the biddings of Heaven. At sixty, I heard them with docile ear. At seventy, I could follow the dictates of my own heart; for what I desired no longer overstepped the boundaries of righ. ~ Confucius,
1178:but he had a great respect for money, and much overrated its value as a means of doing even what he called good: religious people generally do -- with a most unchristian dulness. We are not told that the Master made the smallest use of money for his end. When he paid the temple-rate, he did it to avoid giving offence; and he defended the woman who divinely wasted it. ~ George MacDonald,
1179:[...]sometimes it seemed to him that although the man was the master, which was of course only right and proper, if you watched and listened, you would see that their marriage was like a barge on the river, with the wife being the wind that told the captain which way the barge would sail. Mrs. Mayhew, if not being the wind, certainly knew when to apply the right puff. ~ Terry Pratchett,
1180:The Master said, “Learning without thought is labor lost; thought without learning is perilous.” The Master said, “The study of strange doctrines is injurious indeed!”               The Master said, “Yu, shall I teach you what knowledge is? When you know a thing, to hold that you know it; and when you do not know a thing, to allow that you do not know it;-this is knowledge. ~ Confucius,
1181:Please, sir, I want some more.' The master was a fat, healthy man; but he turned very pale. He gazed in stupefied astonishment on the small rebel for some seconds, and then clung for support to the copper. The assistants were paralysed with wonder; the boys with fear. 'What!' said the master at length, in a faint voice. 'Please, sir,' replied Oliver, 'I want some more. ~ Charles Dickens,
1182:There are many locks in my house and all with different keys, but I have one master-key which opens them all. The Lord has many treasures and secrets all shut up from carnal minds with locks which they cannot open. But he who walks in fellowship with Jesus possesses the master-key which will open to him all the blessings of the covenant and even the very heart of God. ~ Charles Spurgeon,
1183:They were two human primates carrying another primate. One was the master of the earth, or at least believed himself to be, and the other was a nimble dweller in trees, a cousin of the master of the earth. Both species, the human and the monkey, were in the presence of another life form, which was older and more powerful than either of them, and was a dweller in blood. ~ Richard Preston,
1184:If your financial intelligence is low, money will run all over you. It will be smarter than you. If money is smarter than you, you will work for it all your life.
To be the master of money, you need to be smarter than it. Then money will do as it is told. It will obey you. Instead of being a slave to it, you will be the master of it. That is financial intelligence. ~ Robert T Kiyosaki,
1185:I imagine I am stronger than I used to be, more resilient. That I am the master of my destiny and everyone is a pawn in my game—not the other way around. Because if I am the poker chip, then I have to wait to see how I’ll be played. The unknown is the hardest. Which might explain why we try so hard to rule our worlds. It is the only hope we have to make sense of our lives. ~ Sejal Badani,
1186:Like the red pill in The Matrix, the Master Algorithm is the gateway to a different reality: the one you already live in but didn’t know it yet. From dating to work, from self-knowledge to the future of society, from data sharing to war, and from the dangers of AI to the next step in evolution, a new world is taking shape, and machine learning is the key that unlocks it. ~ Pedro Domingos,
1187:Let us learn our lessons. Never, never, never believe any war will be smooth and easy, or that anyone who embarks on that strange voyage can measure the tides and hurricanes he will encounter. The Statesman who yields to war fever must realise that once the signal is given, he is no longer the master of policy but the slave of unforeseeable and uncontrollable events. ~ Winston S Churchill,
1188:(12.) SITRI.--The Twelfth Spirit is Sitri. He is a Great Prince and appeareth at first with a Leopard's head and the Wings of a Gryphon, but after the command of the Master of the Exorcism he putteth on Human shape, and that very beautiful. He enflameth men with Women's love, and Women with Men's love; and causeth them also to show themselves naked if it be desired. ~ S L MacGregor Mathers,
1189:As the Good itself is only one thing, so it alone wishes to be what helps us along. But the Good is not something external to us, like a slave who comes against his will when the master uses the whip. The place and the path are within each of us. And just as the place is the blessed state of the striving soul, so the path is the striving soul's continual transformation. ~ S ren Kierkegaard,
1190:Behind him the Master of Ceremonies cleared his throat. His eyes took on a distant, glazed look.

"The Stealer of Souls," he said in the faraway voice of one whose ears aren't hearing what his mouth is saying, “Defeater of Empires, Swallower of Oceans, Thief of Years, The Ultimate Reality, Harvester of Mankind, the—"

ALL RIGHT, ALL RIGHT. I CAN SEE MYSELF IN. ~ Terry Pratchett,
1191:Do not accept the roles that society foists on you. Re-create yourself by forging a new identity, one that commands attention and never bores the audience. Be the master of your own image rather than letting others define if for you. Incorporate dramatic devices into your public gestures and actions – your power will be enhanced and your character will seem larger than life. ~ Robert Greene,
1192:Tzu-chang[21] asked whether we can know what is to be ten generations hence. The Master said, The Yin[22] took over the manners of the Hsia; the harm and the good that they did them can be known. The Chou took over the manners of the Yin; the harm and the good that they did them can be known. And we may know what shall be, even an hundred generations hence, whoever follows Chou. ~ Confucius,
1193:Wakefulness is the way to life.
The fool sleeps
As if he were already dead,
But the Master is awake
And he lives forever.

He watches.
He is clear.

How happy he is!
For he sees that wakefulness is life.
How happy he is,
Following the path of the awakened.

With Great perseverance
He meditates, seeking
Freedom and happiness. ~ Gautama Buddha,
1194:Do you imagine the universe is agitated? Go into the desert at night and look out at the stars. This practice should answer the question..... The master settles her mind as the universe settles the stars in the sky. By connecting her mind with the subtle origin, she calms it. Once calmed, it naturally expands, and ultimately her mind becomes as vast and immeasurable as the night sky. ~ Laozi,
1195:The divine order arranges our future more wisely than any insurance company.” The master’s concluding words were the realised creed of his faith. “The world is full of uneasy believers in an outward security. Their bitter thoughts are like scars on their foreheads. The One who gave us air and milk from our first breath knows how to provide day by day for His devotees. ~ Paramahansa Yogananda,
1196:Hurry has become the master. We have stopped sensing the stillness, the stunning fullness and beauty and divine perfection of the moment. Most barrel through life, unaware of their senses and surroundings, deaf and blind to the magical qualities of…this…very…moment. We are not supposed to miss it all, this life, but we do, all frazzled, stressed, and stripped away from Now. ~ Brendon Burchard,
1197:When we were little," the Mock Turtle went on at last, more calmly, though still sobbing a little now and then, "we went to school in the sea. The master was an old Turtle - we used to call him Tortoise -"
"Why did you call him Tortoise, if he wasn't one?" Alice asked.
"We called him Tortoise because he taught us," said the Mock Turtle angrily: "really you are very dull! ~ Lewis Carroll,
1198:Sometimes you got to lie on the outside to keep your voice loud on the inside. We don’t owe the master the truth. He owes us. Nothing comes from the master. He is the thief in the night. He steals it all. And every time we have to say ‘yes sir’ and ‘no sir,’ he steals some more. But we can survive it, if we stay loud in here,” she said, throwing a fist hard against her breast. ~ Jonathan Odell,
1199:Typically, the hero of the fairy tale achieves a domestic, microcosmic triumph, and the hero of myth a world-historica l, macrocosmic triumph. Whereas the former-the youngest or despised child who becomes the master of extraordinary powers-prevails over his personal oppressors, the latter brings back from his adventure the means for the regeneration of his society as a whole. ~ Joseph Campbell,
1200:I believe that the idea of the totality, the finality of the master-plan, is misguided. One should advocate a gradual transformation of public space, a metamorphic process, without relying on a hypothetical time in the future when everything will be perfect. The mistake of planners and architects is to believe that fifty years from now Alexanderplatz will be perfected. -p.197 ~ Daniel Libeskind,
1201:The heavy is the root of the light. The unmoved is the source of all movement. Thus the Master travels all day without leaving home. However splendid the views, she stays serenely in herself. Why should the lord of the country flit about like a fool? If you let yourself be blown to and fro, you lose touch with your root. If you let restlessness move you, you lose touch with who you are. ~ Laozi,
1202:The poet is never inspired, because he is the master of that which appears to others as inspiration. He does not wait for inspiration to fall out of the heavens like roasted ortolans. He knows how to hunt...He is never inspired because he is unceasingly inspired, because the powers of poetry are always at his disposition, subjected to his will, submissive to his own activity... ~ Raymond Queneau,
1203:You're smiling. But you must know yourself, since you are a literary person, that the work of fiction is always a form of recovery of the past, even if that past has to be falsified to seem real. The act of recalling the past in what we write doesn't mean knowing the way it really was, but rather becoming the master of memories as they burn in the perilous instant of creation. ~ Raymond Federman,
1204:— but if they’ve just come here to … I don’t know … just wipe us out, then why the stone network? Why the abductions? Why go to all the trouble to narrow it down to the Nine? Why set up the capitals, the outposts, the patrols, all of it? I mean, shit, there are planes in the air again. The Internet is back. Why colonize if they only want to find the master kill switch and erase us all? ~ Sean Platt,
1205:Mrs. Church settled a blanket over him and told the footmen, “Take him up to the master bedroom. Softly…no jostling. Treat him as if he were a newborn babe.”
After counting in unison, the footmen lifted the stretcher. “A babe that weighs fourteen stone,” one of them grunted.
Mrs. Church tried to look stern, but the corners of her eyes crinkled briefly. “Mind your tongue, David. ~ Lisa Kleypas,
1206:The dying boy said: " Father, don't you weep for me; when I get to heaven I will go straight to Jesus and tell Him that ever since I can remember you have tried to lead me to Him." I would rather have my children say that of me after I am gone; or if they die before me, I would rather they should take that message to the Master than to have a monument over me reaching to the skies. ~ Dwight L Moody,
1207:You have as great an opportunity for satisfaction in the performance of your duty as I do in mine. The progress of this work will be determined by our joint efforts. Whatever your calling, it is as fraught with the same kind of opportunity to accomplish good as is mine. What is really important is that this is the work of the Master. Our work is to go about doing good as did He. ~ Gordon B Hinckley,
1208:You said I was pretty, before."
"Did I?" A new laugh escaped him, mirthless. "How unoriginal. I must be the master of understatement. I think you're goddamned radiant, and you know it. Sometimes I think if I look at you too long I'll go blind, like a lunatic staring straight into the sun. No," he said in a savage undertone, and let the gown fall back to the floor. "You're not pretty. ~ Shana Abe,
1209:The master nodded. “To hear the unheard,” he said, “is a necessary discipline to be a good ruler. For only when a ruler has learned to listen closely to the people’s hearts, hearing their feelings uncommunicated, pains unexpressed, and complaints not spoken of, can he hope to inspire confidence in the people, understand when something is wrong, and meet the true needs of his citizens. ~ Phil Jackson,
1210:But that thread isn’t Andulvar. It should be, since he’s the Master of the Guard, but it’s someone else. Someone who isn’t here yet, someone who can guide me to the answers I need to walk that other path.”

*The thread not tell you its name?*

“It says the mirror is coming. What kind of answer is—” Tensing, Jaenelle scrambled to her knees. “Daemon,” she whispered. “Daemon. ~ Anne Bishop,
1211:When even a child like me—with no merit—is given respect and affection in such a manner, then he will determine to do the best he can. Your Grace lays too many harsh words upon Lord Hamlet. When you speak in this manner, it leaves him with no legs to stand on. He is the master to whom we subjects will offer up our lives in order to defend our kingdom. You should take better care of him. ~ Osamu Dazai,
1212:Everybody was talking about the religious man who committed suicide. While no one in the monastery approved of the man's action, some say they admired his faith. Faith?" said the Master. He had the courage of his convictions, didn't he?" That was fanaticism, not faith. Faith demands a greater courage still: to reexamine one's convictions and reject them if they do not fit the facts. ~ Anthony de Mello,
1213:The priest rubbed his bruised shoulder, the eyes within the feline mask glaring at Stonny. At Gruntle's words he faced the Daru again. 'These are not matters open to debate, Mortal Sword. You are what you are-'
'I'm a caravan guard captain, and damned good at it. When I'm sober, that is.'
'You are the master of war in the name of the Lord of Summer-'
"We'll call that a hobby. ~ Steven Erikson,
1214:Because we suddenly see that making everything all right would NOT make everything all right. We would not be human beings. We would then be no more than puppets obeying the strings of the master puppeteer. We agree sadly that it is a good thing that we are not God; we do not have to understand God's ways, or the suffering and brokenness and pain that sooner or later come to us all. ~ Madeleine L Engle,
1215:My teachers always said, "You're very talented, but don't set your heart on art. You're only a girl." I was inspired by Virginia Woolf in 1960, but they wouldn't let me write about her. They said she was a trivializer. I also wanted to do a paper on Simone de Beauvoir, and my philosophy teacher said, "Why would you write about the mistress? Write about the master." That was Sartre. ~ Carolee Schneemann,
1216:The master in the art of living makes little distinction between his work and his play, his labor and his leisure, his mind and his body, his information and his recreation, his life and his religion. He hardly knows which is which. He simply pursues his vision of excellence at whatever he does, leaving others to decide whether he is working or playing. To him, he is always doing both. ~ Robin S Sharma,
1217:The master in the art of living makes little distinction between his work and his play, his labor and his leisure, his mind and his body, his information and his recreation, his love and his religion. He hardly knows which is which. He simply pursues his vision of excellence at whatever he does, leaving others to decide whether he is working or playing. To him he's always doing both. ~ James A Michener,
1218:Virtually every passage on suffering in the New Testament deflects the emphasis from cause to response. Although we cannot grasp the master plan of the universe, which allows for so much evil and pain (the Why? question), we can nevertheless respond in two important ways. First, we can find meaning in the midst of suffering. Second, we can offer real and practical help to those in need. ~ Philip Yancey,
1219:If you do your best always, over and over again, you will become a master of transformation. Practice makes the master. By doing your best you become a master. Everything you have ever learned, you learned through repetition. You learned to write, to drive, and even to walk by repetition. You are a master of speaking your language because you practiced. Action is what makes the difference. ~ Miguel Ruiz,
1220:The master in the art of living makes little distinction between his work and his play, his labor and his leisure, his mind and his body, his information and his recreation, his love and his religion. He hardly knows which is which. He simply pursues his vision of excellence at whatever he does, leaving others to decide whether he is working or playing. To him he's always doing both. ~ James A Michener,
1221:If you overesteem great men,
people become powerless.
If you overvalue possessions,
people begin to steal.

The Master leads
by emptying people’s minds
and filling their cores,
by weakening their ambition
and toughening their resolve.
He helps people lose everything
they know, everything they desire,
and creates confusion
in those who think that they know. ~ Lao Tzu,
1222:For truly, I say to you, if you have faith as a grain of mustard seed, you will say to this mountain: Move hence to yonder place—and it will move; and nothing will be impossible to you” (Matthew xvii, 20-21)—these are the words of the Master. “And science takes a grain of hydrogen and releases the energy imprisoned in this grain, and reduces the mountain to dust”—replies the twentieth century. ~ Anonymous,
1223:I have not one feeling of regret at the step which I have taken but count it a privilege to go forth in the name of my Master, cheerfully bearing the toil and privation that we expect to encounter.” May you be encouraged and inspired by her bravery to know that in whatever path you are traversing, no matter how difficult, the Master will walk alongside you, helping you each step of the way. ~ Jody Hedlund,
1224:Our object is to change into the divine nature, but the divine nature is not a mental or moral but a spiritual condition, difficult to achieve, difficult even to conceive by our intelligence. The Master of our work and our Yoga knows the thing to be done, and we must allow him to do it in us by his own means and in his own manner.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Master of the Work, 247 [T6],
1225:The Master does his job
and then stops.
He understands that the universe
is forever out of control,
and that trying to dominate events
goes against the current of the Tao.
Because he believes in himself,
he doesn't try to convince others.
Because he is content with himself,
he doesn't need others' approval.
Because he accepts himself,
the whole world accepts him. ~ Lao Tzu,
1226:Act without doing; work without effort. Think of the small as large and the few as many. Confront the difficult while it is still easy; accomplish the great task by a series of small acts. The Master never reaches for the great; thus she achieves greatness. When she runs into a difficulty, she stops and gives herself to it. She doesn't cling to her own comfort; thus problems are no problem for her. ~ Laozi,
1227:If you do your best always, over and over again, you will become a master of transformation. Practice makes the master. By doing your best you become a master. Everything you have ever learned, you learned through repetition. You learned to write, to drive, and even to walk by repetition. You are a master of speaking your language because you practiced. Action is what makes the difference. If ~ Miguel Ruiz,
1228:Those of us who stand outside the circle of this society's definition of acceptable women; those of us who have been forged in the crucibles of difference - those of us who are poor, who are lesbians, who are black, who are older - know that survival is not an academic skill...For the master's tools will not dismantle the master's house. They will never allow us to bring about genuine change. ~ Audre Lorde,
1229:The Master keeps her mind always at one with the Tao; that is what gives her her radiance. The Tao is ungraspable. How can her mind be at one with it? Because she doesn't cling to ideas. The Tao is dark and unfathomable. How can it make her radiant? Because she lets it. Since before time and space were, the Tao is. It is beyond is and is not. How do I know this is true? I look inside myself and see. ~ Laozi,
1230:The real master is only a presence. He has no intentions of being a master. His presence is his teaching. His love is his message. Every gesture of his hand is pointing to the moon. And this whole thing is not being done, it is a happening. The master is not a doer. He has learned the greatest secret of life: let-go. The master has drowned his ego and the idea of separation from existence itself. ~ Rajneesh,
1231:Fascism wants to establish the advent of the Nietzschean superman.
It immediately discovers that God, if He exists, may well be this or that, but He is primarily the master of
death. If man wants to become God, he arrogates to himself the power of life or death over others.
Manufacturer of corpses and of sub-men, he is a sub-man himself and not God, but the ignoble servant of
death ~ Albert Camus,
1232:I like you two. You’re inferior creatures, with poor reasoning faculties, but I really feel a sort of affection for you. You have served the Master well, and he will reward you for that. Now that your service is over, you will probably not exist much longer, but as long as you do, you shall be provided food, clothing and shelter, so long as you stay out of the control room and the engine room. ~ Isaac Asimov,
1233:My poor soul! Sigh, pray and strive to take upon you the blessed yoke of Christ, and you will live on earth in a heavenly manner. Lord, grant that I may carry the light and goodly yoke, and I shall be always at rest, peaceful, glad and joyous; and I shall taste on earth of crumbs which fall from the celestial feast, like a dog that feeds upon the crumbs which fall from the master's table. ~ Tikhon of Zadonsk,
1234:The barrels were on a platform and to keep the platform level someone had shoved a quarter-inch tape box underneath it.
I pulled it out. Covered in old beer and sweat and condensation, it was one of the master tapes of Joy Division's debut album, Unknown Pleasures.
It made me smile. It was an absolutely perfect metaphor for the Haçienda.
Joy Division had held the whole fucking thing up. ~ Peter Hook,
1235:The drama of life is a psychological one in which all the conditions, circumstances, and events of your life are brought to pass by your assumptions. Since your life is determined by your assumptions, you are forced to recognize the fact that you are either a slave to your assumptions or their master. To become the master of your assumptions is the key to undreamed of freedom and happiness. ~ Neville Goddard,
1236:The spiritual knowledge is then gained through meditation on the truths that are taught and it is made living and conscious by their realisation in the personal experience; the Yoga proceeds by the results of prescribed methods taught in a Scripture or a tradition and reinforced and illumined by the instructions of the Master.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Four Aids,
1237:For me the camera is a sketch book, an instrument of intuition and spontaneity, the master of the instant which, in visual terms, questions and decides simultaneously. In order to "give a meaning" to the world, one has to feel oneself involved in what one frames through the viewfinder. This attitude requires concentration, a discipline of the mind, sensitivity, and a sense of geometry. ~ Henri Cartier Bresson,
1238:There is only one problem: You do not trust your powers. There is no difference between you and God. Count your blessings. Be proud of yourself. Make your children, friends and neighbors proud of you. Let your touch be the Master's Touch. Serve the Age of Aquarius. Keep up and God will keep you up. Trust it. Stop looking down at yourself. Feel God within. There is no God outside of you. ~ Harbhajan Singh Yogi,
1239:A zealous disciple expressed a desire to teach others the Truth and asked the Master what he thought about this. The Master said, "Wait." Each year the disciple would return with the same request and each time the Master would give him the same reply: "Wait." One day he said to the Master, "When will I be ready to teach?" Said the Master, "When your excessive eagerness to teach has left you. ~ Anthony de Mello,
1240:Sometimes our celebrations of notable occurrences seem to take on earthly color, and we do not fully realize the significance of the reason for the celebration. This is true of Christmas, when too often we celebrate the holiday rather than the deep significance of the birth and resurrection of the Lord. They must be unhappy indeed who ignore the godship of Christ, the sonship of the Master. ~ Spencer W Kimball,
1241:So, chosen by God for this new life of love, dress in the wardrobe God picked out for you: compassion, kindness, humility, quiet strength, discipline. Be even-tempered, content with second place, quick to forgive an offense. Forgive as quickly and completely as the Master forgave you. And regardless of what else you put on, wear love. It’s your basic, all-purpose garment. Never be without it. ~ Eugene H Peterson,
1242:At the magic touch of the beautiful the secret chords of our being are awakened, we vibrate and thrill in response to its call. Mind speaks to mind. We listen to the unspoken, we gaze upon the unseen. The master calls forth notes we know not of. Memories long forgotten all come back to us with a new significance. Hopes stifled by fear, yearnings that we dare not recognise, stand forth in new glory. ~ Kakuz Okakura,
1243:Everybody was talking about the religious man who committed suicide.
While no one in the monastery approved of the man's action, some say they admired his faith.
Faith?" said the Master.
He had the courage of his convictions, didn't he?"
That was fanaticism, not faith. Faith demands a greater courage still: to reexamine one's convictions and reject them if they do not fit the facts. ~ Anthony de Mello,
1244:Every evil design that is meant by the evil characters will ultimately serve the greater good that is meant by God. Bilbo is meant to find the Ring by the Ring’s Master (Sauron) but at the same time he is meant to find it by the One God who is the ultimate Master of the Master. It is on this deepest level of what is meant that we discover the deepest meaning in The Hobbit and The Lord of the Rings. ~ Joseph Pearce,
1245:It was with an unusual intensity of pleasure, a pleasure destined to have a lasting effect on him, that Swann remarked Odette's resemblance to the Zipporah of that Alessandro de Mariano to whom more people willingly give his popular surname, Botticelli, now that it suggests not so much the actual work of the Master as that false and banal conception of it which has of late obtained common currency. ~ Marcel Proust,
1246:Stanley Hopkins was speechless with amazement. "I don't know what to say, Mr. Holmes," he blurted out at last, with a very red face. "It seems to me that I have been making a fool of myself from the beginning. I understand now, what I should never have forgotten, that I am the pupil and you are the master. Even now I see what you have done, but I don't know how you did it or what it signifies. ~ Arthur Conan Doyle,
1247:We can with confidence set a goal to make this Christmas brighter than the last and each year that follows brighter still. The trials of mortality may increase in intensity, yet for us, darkness need not increase if we focus our eyes more singly on the light that streams down on us as we follow the Master. He will lead us and help us along the path that leads upward to the home for which we yearn. ~ Henry B Eyring,
1248:When he poured a taste of Madeira for the Master Sommelier at my table, a splash of wine hit the rim of the glass. The entire table grew silent and not a single person, Morgan included, breathed as we watched the fat, juicy brown droplet roll, as if in slow motion, over the outside rim, along the glass’s side, and down the stem to the foot of the glass. It was like a turd smeared on a wedding gown. ~ Bianca Bosker,
1249:The master and mistress of the house and the rest of the Blood -even the Crux himself- brought our food, poured the wine, did our bidding. The centerpiece was a roasted stag. crowned with gilded antlers and stuffed with songbirds; they had hunted well. We were forbidden to kill the deer that fattened on our coleworts and stole our grain, and the venison tasted all the better for the salt of revenge. ~ Sarah Micklem,
1250:The Master has no mind of her own. She works with the mind of the people. She is good to people who are good. She is also good to people who aren't good. This is true goodness. She trusts people who are trustworthy. She also trusts people who aren't trustworthy. This is true trust. The Master's mind is like space. People don't understand her. They look to her and wait. She treats them like her own children. ~ Laozi,
1251:The books of course had shaped his mind in a hundred ways, especially perhaps the poetry. He thought of the master at his school who had awakened him to the glory of Shakespeare, and his own discovery of Shelley. So many of the books, the best-loved ones, had been about England, and of course the poems were England itself. As a child England had seemed much nearer than New York or the cowboy west. ~ Sheldon Vanauken,
1252:We are and remain such creeping Christians, because we look at ourselves and not at Christ; because we gaze at the marks of our own soiled feet, and the trail of our own defiled garments.... Each, putting his foot in the footprint of the Master, and so defacing it, turns to examine how far his neighbor’s footprint corresponds with that which he still calls the Master’s, although it is but his own. ~ George MacDonald,
1253:Why? Because the Master won’t ever walk out and fail to return. If he works severely, he also works tenderly. His stockpiles of loyal love are immense. He takes no pleasure in making life hard, in throwing roadblocks in the way: 34-36 Stomping down hard on luckless prisoners, Refusing justice to victims in the court of High God, Tampering with evidence— the Master does not approve of such things. ~ Eugene H Peterson,
1254:... men... who say that there is no one in our times and in our midst who is able to keep the Gospel commandments and become like the holy Fathers? To them the Master rightly says with a loud voice, 'Woe to you scribes and Pharisees (Mt. 23:13)! Woe to you, blind guides of the blind (Mt. 23:16), because you do not enter into the kingdom, and you hinder those who wish to enter' (Mt. 23:13). ~ Symeon the New Theologian,
1255:Always remember, money is a servant; you are the master. Be very careful not to reverse that equation, because many people of high intelligence have already done so, to their great detriments. Unfortunately, many of these poor souls loved money and used people, which violated one of the most basic laws governing true financial success. You should always love people and use money, rather than the reverse! ~ Bob Proctor,
1256:If one can surrender, if one can trust the Master, one has surrendered to God, one has trusted God. And sooner or later one is bound to come out under the sky. One will remain grateful to the Master forever because without the window there was no sky, there were only walls. But one has to go through the Master and go beyond. One should not cling to the window; the window frame should not become a hindrance. ~ Rajneesh,
1257:The Master said, 'Can men refuse to assent to the words of strict admonition? But it is reforming the conduct because of them which is valuable. Can men refuse to be pleased with words of gentle advice? But it is unfolding their aim which is valuable. If a man be pleased with these words, but does not unfold their aim, and assents to those, but does not reform his conduct, I can really do nothing with him. ~ Confucius,
1258:If you overesteem great men, people become powerless. If you overvalue possessions, people begin to steal. The Master leads by emptying people's minds and filling their cores, by weakening their ambition and toughening their resolve. He helps people lose everything they know, everything they desire, and creates confusion in those who think that they know. Practice not-doing, and everything will fall into place. ~ Laozi,
1259:The adult must seem to mislead the child, and the Master the dog. They misread the signs. Their ignorance and their wishes twist everything. You are so sure you know what the promise promised! And the danger is that when what He means by ‘wind’ appears you will ignore it because it is not what you thought it would be—as He Himself was rejected because He was not like the Messiah the Jews had in mind. ~ Sheldon Vanauken,
1260:When Dae Ju first came to Zen Master Ma-jo, the Master asked him, "What do you want from me?" Dae Ju said, "I want you to teach me the Dharma." "What a fool you are!" said Ma-jo. "You have the great- est treasure in the world within you, and yet you go around asking other people for help. What good is this? I have noth- ing to give you." Dae Ju bowed and said, "Please, Master, tell me what this treasure is. ~ Anonymous,
1261:If an important decision is to be made, they [the Persians] discuss the question when they are drunk, and the following day the master of the house where the discussion was held submits their decision for reconsideration when they are sober. If they still approve it, it is adopted; if not, it is abandoned. Conversely, any decision they make when they are sober, is reconsidered afterwards when they are drunk. ~ Herodotus,
1262:I have mastered many things in my life. Navigating the streets of London, speaking French without an accent, dancing the quadrille, the Japanese art of flower arranging, lying at charades, concealing a highly intoxicated state, delighting young women with my charms..." Tessa stared. "Alas," he went on, "no one has ever actually referred to me as 'the master,' or 'the magister,' either. More's the pity. ~ Cassandra Clare,
1263:Establishing juche means, in a nutshell, being the master of revolution and reconstruction in one’s own country. This means holding fast to an independent position, rejecting dependence on others, using one’s own brains, believing in one’s own strength, displaying the revolutionary spirit of self-reliance, and thus solving one’s own problems for oneself on one’s own responsibility under all circumstances. ~ Blaine Harden,
1264:The soul of man is the spark of God. Though this spark is limited on the earth, still God is all-powerful; and by teaching the prayer 'Thy kingdom come, Thy will be done on earth as it is in heaven', the Master has given a key to every soul who repeats this prayer; a key to open that door behind which is the secret of that almighty power and perfect wisdom which raises the soul above all limitations. ~ Hazrat Inayat Khan,
1265:The soul of man is the spark of God. Though this spark is limited on the earth, still God is all-powerful; and by teaching the prayer 'Thy kingdom come, Thy will be done on earth as it is in heaven', the Master has given a key to every soul who repeats this prayer; a key to open that door behind which is the secret of that almighty power and perfect wisdom which raises the soul above all limitations. ~ Hazrat Inayat Khan,
1266:A young apprentice applied to a master carpenter for a job. The older man asked him, "Do you know your trade?" "Yes, sir!" the young man replied proudly. "Have you ever made a mistake?" the older man inquired. "No, sir!" the young man answered, feeling certain he would get the job. "Then there's no way I'm going to hire you," said the master carpenter, "because when you make one, you won't know how to fix it. ~ Fred Rogers,
1267:Obama is clearly a narcissist in the non-scientific use of the word. He is so self-involved, you see it from his rise.There’s not anyone of independent stature around him. There was in the first term, because he needed them to prop him up. But now that he entered a second term, he’s the master of the universe, so there’s nobody around him. He is impervious to outside advice, real advice that he takes. ~ Charles Krauthammer,
1268:They are deceived who flatter themselves that the ignorant and debased slave has no conception of the magnitude of his wrongs. They are deceived who imagine that he arises from his knees, with back lacerated and bleeding, cherishing only a spirit of meek ness and forgiveness. A day may come—it will come, if his prayer is heard—a terrible day of vengeance, when the master in his turn will cry in for mercy. ~ Solomon Northup,
1269:As long as he owns your tools he owns your job, and if he owns your job he is the master of your fate. You are in no sense a free man. You are subject to his interest and to his will. He decides whether you shall work or not. Therefore, he decides whether you shall live or die. And in that humiliating position any one who tries to persuade you that you are a free man is guilty of insulting your intelligence. ~ Eugene V Debs,
1270:I become the stars and the moon. I become the lover and the beloved. I become the victor and the vanquished. I become the master and the slave. I become the singer and the song. I become the knower and the known. I keep on dancing then, it is the eternal dance or creation. The creator and creation merge into one wholeness of joy. I keep on dancing and dancing...and dancing. Until there is only...the dance. ~ Michael Jackson,
1271:She is the crescendo, the final astonishing work of God. Woman. In one least flourish creation comes to a finish not with Adam, but with Eve. She is the Master’s finishing touch… His piece de resistance. She fills a place in the world nothing and no one else can fill… (Ladies) Look out across the earth and say to yourselves, “The whole, vast world is incomplete without me. Creation reached its zenith in me. ~ Stasi Eldredge,
1272:You that change the dull field,
who give conversation to damaged ears,
make dying alive, award guardianship
to the wandering mind,
you who erase the five senses at night,
who give eyes allure and a blood clot wisdom,
who give the lover heroic strength,
you who hear what Sanai said,
Lose your life, if you seek eternity.

The master who teaches us
is absolute light, not this visibility. ~ Rumi,
1273:The master had gone very red. ‘My lord, there can only be one who commands on a ship.’

‘That is correct. And you have kindly handed me your authority for a day,’ Lymond said. ‘Go and sleep. I shall give you your ship back at nightfall.’

His jaw jutting, the master turned on Lord Culter. ‘I will stand security for him,’ said Richard gravely. ‘If he chips the shaft of an oar, I shall pay for it. ~ Dorothy Dunnett,
1274:What I could really use is an older man. A mentor. One who could tell me how things fit together.

He would have asked me to do chores that I felt were meaningless. I would have been impatient and protested, but done them nonetheless. And eventually, after several months of hard labour, I would have realised that there was a deeper meaning behind it all, and that the master had a cunning plan all the time. ~ Erlend Loe,
1275:Dost thou think,” said Mejnour, “that I would give to the mere pupil, whose qualities are not yet tried, powers that might change the face of the social world? The last secrets are intrusted only to him of whose virtue the Master is convinced. Patience! It is labour itself that is the great purifier of the mind; and by degrees the secrets will grow upon thyself as thy mind becomes riper to receive them. ~ Edward Bulwer Lytton,
1276:LAW 25
Re-Create Yourself

Do not accept the roles that society foists on you. Re-create yourself by forging a new identity, one that commands attention and never bores the audience. Be the master of your own image rather than letting others define if for you. Incorporate dramatic devices into your public gestures and actions – your power will be enhanced and your character will seem larger than life. ~ Robert Greene,
1277:They are deceived who flatter themselves that the ignorant and debased slave has no conception of the magnitude of his wrongs. They are deceived who imagine that he arises from his knees, with back lacerated and bleeding, cherishing only a spirit of meekness and forgiveness. A day may come—it will come, if his prayer is heard—a terrible day of vengeance when the master in his turn will cry in vain for mercy. ~ Solomon Northup,
1278:The master was an old Turtle--we used to call him Tortoise--' Why did you call him Tortoise, if he wasn't one?' Alice asked. We called him Tortoise because he taught us,' said the Mock Turtle angrily; 'really you are very dull!' You ought to be ashamed of yourself for asking such a simple question,' added the Gryphon; and then they both sat silent and looked at poor Alice, who felt ready to sink into the earth. ~ Lewis Carroll,
1279:TIME IS THE ONLY TRUE GOD, AND I AM FOREVER. THEREFORE, I AM GOD.

Your logic is flawed. Time is not forever. It is always. Past, Present, and Future. There was a time in the past when you did not exist. Therefore, you are not God.

I CREATE. I DESTROY.

With the whimsy of a spoiled child.

YOU FAIL TO DIVINE THE MASTER DESIGN. EVEN THAT WHICH YOU CALL CHAOS HAS PATTERN AND PURPOSE. ~ Karen Marie Moning,
1280:It is poor solace to speak of the passing of time and grief," the master said. His quiet voice had gone somehow bleak, though Araene could not decide where in his unchanging tone the difference lay. "We do not wish our grief to fade, for it marks the love and honor in which we held our lost kinsmen. Nevertheless, permit me to assure you that while you may find peace a barren desert, yet eventually it may bloom. ~ Rachel Neumeier,
1281:Law and custom are becoming the subjects of a new field of learning. The anarch endeavors to judge them ethnographically, historically, and also – I will probably come back to this – morally. The State will be generally satisfied with him; it will scarcely notice him In this respect he bears a certain resemblance to the criminal – say, the master spy – whose gifts are concealed behind a run-of-the-mill occupation. ~ Ernst J nger,
1282:My life is like shattered glass." said the visitor. "My soul is tainted with evil. Is there any hope for me? "Yes," said the Master. "There is something whereby each broken thing is bound again and every stain made clean." "What?" "Forgiveness" "Whom do I forgive?" "Everyone: Life, God, your neighbor especially yourself." "How is that done?" "By understanding that no one is to blame," said the Master. "NO ONE. ~ Anthony de Mello,
1283:The discipline of colleges and universities is in general contrived, not for the benefit of the students, but for the interest, or more properly speaking, for the ease of the masters. Its object is, in all cases, to maintain the authority of the master, and whether he neglects or performs his duty, to oblige the students in all cases to behave toward him as if he performed it with the greatest diligence and ability. ~ Adam Smith,
1284:That’s a millstone for you,” I told her, “I’m sorry,” and the minute it left my mouth, I knew it was coming from the true mind that was me, not the mind for the master to see. I was sorry for her. Sarah had jimmied herself into my heart, but at the same time, I hated the eggshell color of her face, the helpless way she looked at me all the time. She was kind to me and she was part of everything that stole my life. ~ Sue Monk Kidd,
1285:Then he placed on my tongue the wafer, the body and blood of Jesus. At last, at last. It’s on my tongue. I draw it back. It stuck. I had God glued to the roof of my mouth. I could hear the master’s voice, Don’t let that host touch your teeth for if you bite God in two you’ll roast in hell for eternity. I tried to get God down with my tongue but the priest hissed at me, Stop that clucking and get back to your seat. ~ Frank McCourt,
1286:But nobody else ever romped with White Fang. He did not permit it. He stood on his dignity, and when they attempted it, his warning snarl and bristling mane were anything but playful. That he allowed the master these liberties was no reason that he should be a common dog, loving here and loving there, everybody's property for a romp and good time. He loved with single heart and refused to cheapen himself or his love. ~ Jack London,
1287:It is impossible to decide whether a particular detail of the Pythagorean universe was the work of the master, or filled in by a pupil a remark which equally applies to Leonardo or Michelangelo . But there can be no doubt that the basic features were conceived by a single mind; that Pythagoras of Samos was both the founder of a new religious philosophy, and the founder of Science, as the word is understood today. ~ Arthur Koestler,
1288:That's right. I'm in charge now. You might be the Master of this infernal school, but you are not my Master and you will never be. You said it yourself: the Storian won't write because it is waiting for my choice, not yours. I choose whether I take your ring. I choose whether this is The End. I choose whether this world lives or dies. And I'm happy to watch it burn to dust if you expect a slave instead of a queen. ~ Soman Chainani,
1289:Nothing in the world is as soft and yielding as water. Yet for dissolving the hard and inflexible, nothing can surpass it. The soft overcomes the hard; the gentle overcomes the rigid. Everyone knows this is true, but few can put it into practice. Therefore the Master remains serene in the midst of sorrow. Evil cannot enter his heart. Because he has given up helping, he is people's greatest help. True words seem paradoxical. ~ Laozi,
1290:One of the disconcerting and delightful teaching of the master was: "God is closer to sinners than to saints."
This is how he explained it: " God in heaven holds each person by a string. When you sin you cut the string. then God ties it up again, making a knot-and therby bringing you a little closer to him. Again and again your sins cut the string-and with each further knot God keeps drawing you closer and closer. ~ Ernest Kurtz,
1291:Prospero, you are the master of illusion.
Lying is your trademark.
And you have lied so much to me
(Lied about the world, lied about me)
That you have ended by imposing on me
An image of myself.
Underdeveloped, you brand me, inferior,
That s the way you have forced me to see myself
I detest that image! What’s more, it’s a lie!
But now I know you, you old cancer,
And I know myself as well. ~ Aim C saire,
1292:I'm for a multi-racial world in which each race keeps to itself, in harmony with the other races. Like in a garden, you have flowerbeds of roses and flowerbeds of carnations and irises and different other flowers. They don't intermarry. They stay separate, and each one has its beauty. . . . I'm against colonialism for the reason that colonialism infects the master as well as the slave. It even infects the master more. ~ Savitri Devi,
1293:The top floor of the complex belonged to the offices of Kesselring, the founder and chairman of Cognix. Even the master of synthetic reality liked to keep his specific reality positioned above everyone else’s. As he passed through the level, Dr. Granger stopped for a moment to enjoy the view of Atopia from a thousand feet up: semi–tropical forests, capped by crescents of white beaches; the frothy breakwaters beyond. ~ David Gatewood,
1294:Like the master score of a bewitchingly complex symphonic work, the genome contains the instructions for the development and maintenance of organisms. But the genomic "score" is inert without proteins. Proteins actualize this information. They conduct the genome, thereby playing out its music-activating the viola at the fourteenth minute, a crash of cymbals during the arpeggio, a roll of drums at the crescendo. ~ Siddhartha Mukherjee,
1295:Christianity exhorted man to set himself up against Nature, but did so in the name of his spiritual and disinterested attributes. Pragmatism exhorts him to do so in the name of his practical attributes. Formerly man was divine because he had been able to acquire the concept of justice, the idea of law, the sense of God; today he is divine because he has been able to create equipment which makes him the master of matter. ~ Julien Benda,
1296:The river loved to tell everybody (everybody being the sky, the wind, the few trees that grew around there, birds, deer and even the stars if you can believe that) what a great river it was. "I come roaring from the earth and return roaring to the earth. I am the master of my waters. I am the mother and father of myself. I don't need a single drop of rain. Look at my smooth strong white muscles. I am my own future! ~ Richard Brautigan,
1297:I have mastered many things in my life. Navigating the streets of London, speaking French without an accent, dancing the quadrille, the Japanese art of flower arranging, lying at charades, concealing a highly intoxicated state, delighting young women with my charms..."

Tessa stared.

"Alas," he went on, "no one has ever actually referred to me as 'the master,' or 'the magister,' either. More's the pity... ~ Cassandra Clare,
1298:The master was an old Turtle--we used to call him Tortoise--'
Why did you call him Tortoise, if he wasn't one?' Alice asked.
We called him Tortoise because he taught us,' said the Mock Turtle angrily; 'really you are very dull!'
You ought to be ashamed of yourself for asking such a simple question,' added the Gryphon; and then they both sat silent and looked at poor Alice, who felt ready to sink into the earth. ~ Lewis Carroll,
1299:I've mastered many thing's in my life. Navigating the streets of London, dancing the quadrille, the Japanese art of flower arranging, lying at charades, concealing a highly intoxicated state, delighting young women with my charms..."
Tessa stared.
"Alas," he went on, "no one has ever actually referred to me as 'the master' or 'the magister', either. More's the pity..."
"Are you highly intoxicated at the moment? ~ Cassandra Clare,
1300:Tell me," said the atheist , "Is there a God really?" Said the master, "If you want me to be perfectly honest with you, I will not answer." Later the disciples demanded to know why he had not answered. "Because the question is unanswerable," said the Master. "So you are an atheist?" "Certainly not. The atheist makes the mistake of denying that of which nothing may be said... and the theist makes the mistake of affirming it. ~ Anthony de Mello,
1301:...those called by Christ's name should order their lives. They should persevere in prayers and supplications and, in imitation of the angels, have their eyes lifted up to the Master above the heavens, praising and blessing Him with irreproachable conduct, and waiting for His mystical Coming. As the Psalmist says to Him, 'I will sing and will behave myself wisely in a perfect way. O when wilt Thou come unto me?' (Ps. 101:2). ~ Gregory Palamas,
1302:Works of imagination excel by their allurement and delight; by their power of attracting and detaining the attention. That book is good in vain which the reader throws away. He only is the master who keeps the mind in pleasing captivity; whose pages are perused with eagerness, and in hope of new pleasure are perused again; and whose conclusion is perceived with an eye of sorrow, such as the traveller casts upon departing day. ~ Samuel Johnson,
1303:How do I change? If I feel depressed I will sing. If I feel sad I will laugh. If I feel ill I will double my labor. If I feel fear I will plunge ahead. If I feel inferior I will wear new garments. If I feel uncertain I will raise my voice. If I feel poverty I will think of wealth to come. If I feel incompetent I will think of past success. If I feel insignificant I will remember my goals. Today I will be the master of my emotions. ~ Og Mandino,
1304:It was a street of conformity; where identical houses were painted at the same time every spring, a place of rules where gardens, parenthood and the future were planned with equal care, and even if everything went wrong the master plan remained in effect–keep up appearances, clip the hedges, mow the lawn, so that no one will suspect that there’s a third mortgage and that Mother’s headaches are caused by martinis not migraine. ~ Margaret Millar,
1305:Let every Christian be a gardener so that he and she and the whole of creation, which groans in expectation of the Spirit's final harvest, may inherit Paradise. If we Christian's truly treasure the hope that one day we, like Adam and the penitent thief, will walk alongside the One who caused even the dead wood of the Cross to blossom with flowers, then we must also imitate the Master's art and make the desolate earth grow green. ~ Vigen Guroian,
1306:All goes to show that the soul in man is not an organ, but animates and exercises all the organs; is not a function, like the power of memory, of calculation, of comparison, but uses these as hands and feet; is not a faculty, but a light, is not the intellect or the will, but the master of the intellect and the will; is the background of our being, in which they lie,--an immensity not possessed and that cannot be possessed. ~ Ralph Waldo Emerson,
1307:If we lived close to nature in an agricultural society, the seasons as metaphor and fact would continually frame our lives. But the master metaphor of our era does not come from agriculture - it comes from manufacturing. We do not believe that we 'grow' our lives - we believe that we 'make' them. Just listen to how we use the word in everyday speech: we make time, make friends, make meaning, make money, make a living, make love. ~ Parker J Palmer,
1308:Brotherly love is not a tangible commodity. We cannot touch it or weigh it, smell it of taste it. Yet it is a reality; it can be creative, it can be fostered, it can be made a dynamic power. The Master who has it in his Lodge and his brethren will find that Lodge and brethren give it back to him. The Master too worried over the cares of his office to express friendliness need never wonder why his Lodge seems too cold to his effort. ~ Carl H Claudy,
1309:Chosen by God for this new life of love, I dress in the wardrobe He picked out for me: compassion, kindness, humility, quiet strength, discipline. I am even-tempered, content with second place, quick to forgive an offense. I forgive as quickly and completely as the Master forgave me. And regardless of what else I put on, I wear love. It is my basic, all-purpose garment. I never want to be without it. —COLOSSIANS 3:12-14 (THE MESSAGE) ~ Joyce Meyer,
1310:Awakening of the kundalini is realization of your pure abstract intelligence, the type that is not conditioned by your fears, emotions and worries. It is your pristine nature. When you are able to tap into this latent source of energy, you truly become the master of your universe. You can manifest whatever you wish in your life because your scale of consciousness is no longer limited to your body alone; it envelops the whole universe. If ~ Om Swami,
1311:Had the eighty-four-year-old wandering miller not made his unexpected reappearance to recognize the paternity of his thirty-nine-year-old-son nearly thirty years after the death of the mother, Adolf Hitler would have been born Adolf Schicklgruber. There may not be much or anything in the name, but I have heard Germans speculate whether Hitler could have become the master of Germany had he been known to the world as Schicklgruber. ~ William L Shirer,
1312:Have your processes become the master rather than the servant? How can you ensure adherence to procedure while at the same time ensuring that accomplishing the objective remains foremost in everyone’s mind? Have you reviewed your operations manual lately to replace general terminology with clear, concise, specific directions? Are your staff complying with procedures to the neglect of accomplishing the company’s overall objectives? ~ L David Marquet,
1313:If you realize that you are the master of time, that time is in your hands, which is an extraordinarily important thing to find out, that means you face the fact of violence. You don’t pursue non-violence, but face the fact of violence, and in that observation there is no time at all, because in that observation there is neither the observer nor all the past accumulation, there is only pure observation. In that there is no time. ~ Jiddu Krishnamurti,
1314:The State became the master. The national element moved from the realm of form to the realm of content; it became what was most central and essential, turning the socialist element into a mere wrapping, a verbal husk, an empty shell. Thus was made manifest, with tragic clarity, a sacred law of life: Human freedom stands above everything. There is no end in the world for the sake of which it is permissible to sacrifice human freedom. ~ Vasily Grossman,
1315:The trouble with anger is, it gets hold of you. And then you aren’t the master of yourself anymore. Anger is.” Doon walked on silently. Inwardly, he groaned. He knew what his father was going to say, and he didn’t feel like hearing it. “And when anger is the boss, you get—” “I know,” said Doon. “Unintended consequences.” “That’s right. Like hitting your father in the ear with a shoe heel.” “I didn’t mean to.” “That’s exactly my point. ~ Jeanne DuPrau,
1316:All streams flow to the sea because it is lower than they are. Humility gives it its power. If you want to govern the people, you must place yourself below them. If you want to lead the people, you must learn how to follow them. The Master is above the people, and no one feels oppressed. She goes ahead of the people, and no one feels manipulated. The whole world is grateful to her. Because she competes with no one, no one can compete with her. ~ Laozi,
1317:Remember. You are a physician. You are not a policeman nor are you a minister of religion. You must take people as they come. Remember, too that though you will generally know more about the condition than the patient, it is the patient who has the condition and this if nothing else bestows on him or her a kind of wisdom. You have the knowledge but that does not entitle you to be superior. Knowledge makes you the servant not the master. ~ Alan Bennett,
1318:She was thinking of him. Doubled up, small as a child, she gazed intently into the distance, at the man who was not there. She bowed to this image like a suppliant, and felt a divine reflection from it falling upon her--from the offended man, the wounded man, from the master, from him who was everywhere except where they were, who occupied the immense outside, and whose name made them bow their heads, the man to whom they were a prey. ~ Henri Barbusse,
1319:Just as a gardener cultivates his plot, keeping it free from weeds, and growing the flowers and fruits which he requires, so may a man tend the garden of his mind, weeding out all the wrong, useless, and impure thoughts, and cultivating toward perfection the flowers and fruits of right, useful, and pure thoughts. By pursuing this process, a man sooner or later discovers that he is the master-gardener of his soul, the director of his life. ~ James Allen,
1320:In many ways, the effort to study philosophy was my rebellion away from medicine. I'm the son of two Indian immigrant physicians, so the natural path for me would have been to become a doctor. I ended up doing the master's degree at Oxford in politics, philosophy, and economics while already having a seat in medical school. I was keeping that as my escape hatch. But my hope was that I might become a philosopher or something else entirely. ~ Atul Gawande,
1321:it is not men that most women worry about when they rise to the defense of the status quo. Their apparent endorsement of male supremacy is, rather, a pathetic striving for self-respect, self-justification, and self-pardon. After fifteen hundred years of subjection to men, Western woman finds it almost unbearable to face the fact that she has been hoodwinked and enslaved by her inferiors - that the master is lesser than the slave. ~ Elizabeth Gould Davis,
1322:KEYS TO POWER Everyone has insecurities. When you show yourself in the world and display your talents, you naturally stir up all kinds of resentment, envy, and other manifestations of insecurity. This is to be expected. You cannot spend your life worrying about the petty feelings of others. With those above you, however, you must take a different approach: When it comes to power, outshining the master is perhaps the worst mistake of all. ~ Robert Greene,
1323:Many years ago a very wise man named Bernard Baruch took me aside and put his arm around my shoulder. "Harpo my boy," he said, "I'm going to give you three pieces of advice, three things you should always remember." My heart jumped and I glowed with expectation. I was going to hear the magic password to a rich, full life from the master himself. "Yes sir?" I said. And he told me the three things. I regret that I've forgotten what they were. ~ Harpo Marx,
1324:This tree is indeed a Tree of Life, for without the higher and finer sentiments man does not life; he merely exists. If any branch of that tree does not bear fruit, the Master tells us that it shall be cut off and cast into the fire. It is the duty of all living things to produce some truly constructive labor as recognition of the divine life which is within them. God is most glorified when His children glorify His spirit within themselves. ~ Manly Hall,
1325:A story must be told in such a way that it constitutes help in itself. My grandfather was lame. Once they asked him to tell a story about his teacher. And he related how the holy Baal Shem used to hop and dance while he prayed. My grandfather rose as he spoke, and he was so swept away by his story that he himself began to hop and dance to show how the master had done. From that hour he was cured of his lameness. That's how to tell a story. ~ Martin Buber,
1326:Ask any writer or filmmaker or painter just how much of a given project truly represents what he/she envisioned it to be. You'll hear twenty percent...ten...five...few will claim more than thirty.

The master of one's medium is the degree to which that percentage can be increased, the degree to which the artist's ideas survive the journey -- or, for some artists, the degree to which the inevitable detours are made useful by the artist. ~ Scott McCloud,
1327:The great common people of this country are slaves, and monopoly is the master. . . . The politicians said we suffered from overproduction. Overproduction, when 10,000 little children, so statistics tell us, starve to death every year in the United States. . . . We will stand by our homes and stay by our fireside by force if necessary, and we will not pay our debts to the loan-shark companies until the government pays its debts to us. ~ Mary Elizabeth Lease,
1328:If the people never fear death,
what is the purpose of threatening to kill them?
If the people ever fear death,
and I were to capture and kill those who are devious,
who would dare to be so?
If the people must be ever fearful of death,
then there will always be an executioner.
Now,
To kill in place of the executioner
Is like
Hewing wood in place of the master carpenter;
Few indeed will escape cutting their own hands! ~ Lao Tzu,
1329:The Master Key System by Charles F. Haanel. I have read hundreds of personal development books, but this is the one that clearly showed me how to visualize, contemplate, and focus on what it was I truly wanted. It revealed to me that we only get what we desire most, and to apply myself with a laserlike focus upon a goal, task, or project. That in order to “have” you must “do,” and in order to “do” you must “be”—and this process is immediate. ~ Timothy Ferriss,
1330:The guiding hand at one’s pony; the voice at one’s porridge bowl; the splendid athlete one watched from one’s books in the cold tower window, while outside in the sunshine he rode at the ring, threw his spears, matched his sword with the master-at-arms. The brother who had cared for him, a grown man in illness, and defended him against calumny, and who at length, heartbroken at his defection, had turned his back on him a year ago in Scotland. ~ Dorothy Dunnett,
1331:The music stopped. The circle broke. Sometimes a slave will be lost in a brief eddy of liberation. In the sway of a sudden reverie among the furrows or while untangling the mysteries of an early morning dream. In the middle of a song on a warm Sunday night. Then it comes, always - the overseer's cry, the call to work, the shadow of the master, the reminder that she is only a human being for a tiny moment across the eternity of her servitude. ~ Colson Whitehead,
1332:So when the faithful pencil has design'd
Some bright idea of the master's mind,
Where a new world leaps out at his command,
And ready Nature waits upon his hand;
When the ripe colours soften and unite,
And sweetly melt into just shade and light;
When mellowing years their full perfection give,
And each bold figure just begins to live,
The treacherous colours the fair art betray,
And all the bright creation fades away! ~ Alexander Pope,
1333:Spirituality is the master key of the Indian mind. It is this dominant inclination of India which gives character to all the expressions of her culture. In fact, they have grown out of her inborn spiritual tendency of which her religion is a natural out flowering. The Indian mind has always realized that the Supreme is the Infinite and perceived that to the soul in Nature the Infinite must always present itself in an infinite variety of aspects. ~ Sri Aurobindo,
1334:There's nothing situate under heaven's eye But hath his bond in earth, in sea, in sky. The beasts, the fishes, and the winged fowls Are their males' subjects and at their controls. Man, more divine, the master of all these, Lord of the wide world and wild wat'ry seas, Indu'd with intellectual sense and souls, Of more pre-eminence than fish and fowls, Are masters to their females, and their lords; Then let your will attend on their accords. ~ William Shakespeare,
1335:If the white man has inflicted the wound of racism upon black men, the cost has been that he would receive the mirror image of that wound into himself. As the master, or as a member of the dominant race, he has felt little compulsion to acknowledge or speak of it; the more painful it has grown the more deeply he has hidden it within himself. But the wound is there, and is a profound disorder, as great a damage in his mind as it is in his society. ~ Wendell Berry,
1336:THE music stopped. The circle broke. Sometimes a slave will be lost in a brief eddy of liberation. In the sway of a sudden reverie among the furrows or while untangling the mysteries of an early-morning dream. In the middle of a song on a warm Sunday night. Then it comes, always—the overseer’s cry, the call to work, the shadow of the master, the reminder that she is only a human being for a tiny moment across the eternity of her servitude. The ~ Colson Whitehead,
1337:It is possible I am pushing through solid rock, like the vein of ore encased, alone. I am such a long way in I can see no way through and no space. Everything is close to my face and everything close to my face is stone. I don't have much knowledge yet in grief, so this darkness makes me feel small. You, be the Master; Make yourself fierce; break in. And then your great transforming will happen to me And my great grief cry will happen to you. ~ Rainer Maria Rilke,
1338:The reality is just the opposite: the master does nothing. It is in your becoming a disciple that the whole mystery lies. It is in your surrender of the ego that the whole search comes to an authentic point. It is in putting your mind aside. That is what sannyas is: an authentic discipleship. It means putting your mind aside. You have lived according to your mind up to now. If that is fulfilling, then there is no need for anybody to become a sannyasin. ~ Rajneesh,
1339:Such deluded persons, symptomatically, dwell in dualities of dishonor and honor, misery and happiness, woman and man, good and bad, pleasure and pain, etc., thinking, "This is my wife; this is my house; I am the master of this house; I am the husband of this wife." These are the dualities of delusion. Those who are so deluded by dualities are completely foolish and therefore cannot understand the Supreme Personality of Godhead. ~ A C Bhaktivedanta Swami Prabhup da,
1340:Frodo bears the ring. He carries it. But,” I lifted a finger in the air for emphasis, “Samwise is his trusted servant, and he is very trustworthy. He supports Frodo, he keeps Frodo from giving up. He even bears the ring for a short time. Plus there’s this bit at the very end that…well, you’ll have to read the book. So, the question is—who deserves the credit for the destruction of the ring? Who was stronger? Frodo or Samwise? The master or the servant? ~ Penny Reid,
1341:The more i watched how boys and girls behaved, the more i read and the more i thought about it, the more convinced i became that this behavior could be traced directly back to the plantation, when slaves were encouraged to take the misery of their lives out on each other instead of on the master. The slavemasters taught us we were ugly, less than human, unintelligent, and many of us believed it. Black people became breeding animals: studs and mares. ~ Assata Shakur,
1342:Our motive in locking it, if it matters, was to spare you the embarrassment of an interruption. Unless the comte de Sevigny of today is really so different from the Master of Culter of ten years ago?’

Perfectly at his ease, the decorative young man he was addressing leaned back on the shutters and studied him. ‘I hope so,’ Lymond said. ‘When you were twenty, Mr Erskine, you killed a priest in the belltower at Montrose. Would you do so again? ~ Dorothy Dunnett,
1343:It's a little known fact, but parents are like superheroes. With just a few magic words they can make you feel ten feet tall and bulletproof, they can slay the dragons of doubt and worry, they can make your problems disappear. But of course they can only do this as long as you're a child. When you've become an adult, become the master of your own universe, they're not as powerful as they once were. Maybe that's why so many of us take our time growing up. ~ Lisa Unger,
1344:The difference between the novice and the master is simply that the novice has not learnt, yet, how to do things in such a way that he can afford to make small mistakes. The master knows that the sequence of his actions will always allow him to cover his mistakes a little further down the line. It is this simple but essential knowledge which gives the work of a master carpenter its wonderful, smooth, relaxed, and almost unconcerned simplicity. ~ Christopher Alexander,
1345:What Was The Place
I wonder what was the place where I was last night,
All around me were half-slaughtered victims of love, tossing about in agony.
There was a nymph-like beloved with cypress-like form and tulip-like face,
Ruthlessly playing havoc with the hearts of the lovers.
God himself was the master of ceremonies in that heavenly court,
oh Khusrau, where (the face of) the Prophet too was shedding light like a
candle.
~ Amir Khusro,
1346:Napoleon was accustomed to gaze steadily at war; he never added up the heart-rending details, cipher by cipher; ciphers mattered little to him, provided that they furnished the total, victory; he was not alarmed if the beginnings did go astray, since he thought himself the master and the possessor at the end; he knew how to wait, supposing himself to be out of the question, and he treated destiny as his equal: he seemed to say to fate, Thou wilt not dare. ~ Victor Hugo,
1347:The average mind requires a change of environment before he can change his thought. He has to go somewhere or bring into his presence something that will suggest a new line of thinking and feeling. The master mind, however, can change his thought whenever he so desires. A change of scene is not necessary, because such a mind is not controlled from without. A change of scene will not produce a change of thought in the master mind unless he so elects. ~ Christian D Larson,
1348:Education, learning by heart, may come to one but not knowledge in the deepest sense until the master pleases to transmit it to you. It is done as a favor. When your learning merges into real comprehension then the world takes on a different look. It is only then that one can see beyond vision, perceive beyond perception and the art of feeling the pulse-beat becomes true knowledge. You can even sense the presence of death in the midst of life. ~ Tarashankar Bandyopadhyay,
1349:Every sifting comes by divine command and permission. Satan must ask leave before he can lay a finger upon Job. Nay, more, in some sense our siftings are directly the work of heaven, for the text says, "I will sift the house of Israel." Satan, like a drudge, may hold the sieve, hoping to destroy the corn; but the overruling hand of the Master is accomplishing the purity of the grain by the very process which the enemy intended to be destructive. ~ Charles Haddon Spurgeon,
1350:It is the poor man who clenches so tightly to the gold he is given - for fear of losing it. The man of wealth spends his gold freely to accomplish his will in the world. It is the same with life.'
Suddenly ashamed of my conspicuous poverty, I lowered my eyes. But Scatha placed a hand beneath my chin and raised my head. 'Cling too tightly to your life and you will lose it, my Reluctant Warrior. You must become the master of your life, not its slave. ~ Stephen R Lawhead,
1351:She was nervous about the future; it made her indelicate. She was one of the most unimportantly wicked women of her time --because she could not let her time alone, and yet could never be a part of it. She wanted to be the reason for everything and so was the cause of nothing. She had the fluency of tongue and action meted out by divine providence to those who cannot think for themselves. She was the master of the over-sweet phrase, the over-tight embrace. ~ Djuna Barnes,
1352:The master says it's a glorious thing to die for the Faith and Dad says it's a glorious thing to die for Ireland and I wonder if there's anyone in the world who would like us to live. My brothers are dead and my sister is dead and I wonder if they died for Ireland or the Faith. Dad says they were too young to die for anything. Mam says it was disease and starvation and him never having a job. Dad says, Och, Angela, puts on his cap and goes for a long walk ~ Frank McCourt,
1353:Thus one route—arguably the most popular one—to inventing the Master Algorithm is to reverse engineer the brain. Jeff Hawkins took a stab at this in his book On Intelligence. Ray Kurzweil pins his hopes for the Singularity—the rise of artificial intelligence that greatly exceeds the human variety—on doing just that and takes a stab at it himself in his book How to Create a Mind. Nevertheless, this is only one of several possible approaches, as we’ll see. ~ Pedro Domingos,
1354:Take a good look at your mind. Examine it closely. The first thing you will come to know is that the mind has become the master - not you and not your soul! The mind says: Do this! And you do it! If you don't the mind creates problems. It become sad, and the sadness of the mind becomes your sadness. If you do as it says you get nowhere, for the mind is blind. Where can you reach by obeying the mind! The is unconsciousness. If you listen to it you reach nowhere. ~ Rajneesh,
1355:The master says it’s a glorious thing to die for the Faith and Dad says it’s a glorious thing to die for Ireland and I wonder if there’s anyone in the world who would like us to live. My brothers are dead and my sister is dead and I wonder if they died for Ireland or the Faith. Dad says they were too young to die for anything. Mam says it was disease and starvation and him never having a job. Dad says, Och, Angela, puts on his cap and goes for a long walk. ~ Frank McCourt,
1356:BELOVED fellow-servants of Christ, our work requires us to be in the best possible condition of heart. When we are at our best, we are feeble enough; we would not, therefore, fall below our highest point. As instruments, we owe all our power for usefulness to the Divine hand; but, since tools should always be kept in order, we would have our spirit free from rust, and our mind sharp of point and keen of edge to answer at once to the Master's will. ~ Charles Haddon Spurgeon,
1357:Then he read the words of the scroll slowly, first in Japanese and then carefully translated into English: 'There is really nothing you must be. And there is nothing you must do. There is really nothing you must have. And there is nothing you must know. There is really nothing you must become. However. It helps to understand that fire burns, and when it rains, the earth gets wet. . . .' 'Whatever, there are consequences. Nobody is exempt,' said the master. ~ Robert Fulghum,
1358:When we unpack the master equations of QCD, we get equations that are related by symmetry-symmetry among the colors, symmetry among different directions in space, and the symmetry of special relativity between systems moving at constant velocity. Their complete content is out front, and the algorithms that unpack them flow from the unambiguous mathematics of symmetry. So let me assure you that you really should be impressed. It's a genuinely elegant theory. ~ Frank Wilczek,
1359:Our search for the Master Algorithm is complicated, but also enlivened, by the rival schools of thought that exist within machine learning. The main ones are the symbolists, connectionists, evolutionaries, Bayesians, and analogizers. Each tribe has a set of core beliefs, and a particular problem that it cares most about. It has found a solution to that problem, based on ideas from its allied fields of science, and it has a master algorithm that embodies it. ~ Pedro Domingos,
1360:How to escape? I recite the name Ram. Lord, if you are sandalwood, I am water; with the fragrance in all parts of my body. Lord, if you are a cloud, I am a peacock; looking for you like a chakora for the moon. Lord, if you are a lamp, I am the wick (bAti); with the light burning day and night. Lord, if you are a pearl, I am the thread; together like gold and suhaga. Lord, you are the master and I servant; thus is the devotion of Raidas.

~ Ravidas, How to Escape?
,
1361:President Kennedy said, “Ask not what your country can do for you — ask what you can do for your country.”… Neither half of that statement expresses a relation between the citizen and his government that is worthy of the ideals of free men in a free society. “What your country can do for you” implies that the government is the patron, the citizen the ward. “What you can do for your country” assumes that the government is the master, the citizen the servant. ~ Milton Friedman,
1362:History Teaches
CAESAR did a few things,
Horace wrote in style,
Good old Plato knew things
Very much worth while.
Famous Aristotle
Had the master's touch;
Blow this in your bottle:
'I am not so much.'
Con your history's pages,
Read the tales of Rome,
Then compare the sages'
To your feeble dome.
All the dead ones study
(If you call them such
They will teach you, Buddy,
You are not so much.
~ Edgar Albert Guest,
1363:In the center stood a marble alter, where a kid in a toga was doing some sort of ritual in front of a massive golden statue of the big dude himself:Jupiter the sky god, dressed in a silk XXXL purple toga, holding a lightning bolt. "It doesn't look like that," Percy muttered. "What?" Hazel asked. "The master bolt," Percy said. "What are you talking about?" "I-" Percy frowned. For a second, he'd thought he remembered something. Now it was gone. "Nothing, I guess. ~ Rick Riordan,
1364:All the Light We Cannot Seeby Anthony Doerr

4.27 of 5 stars 4.27 avg rating — 102,371 ratings published 2014

Librarian note: an alternate cover for this edition can be found here. Marie-Laure lives with her father in Paris near the Museum of Natural History, where he works as the master of its thousands of l ...more

That something so small could be so beautiful. Worth so much. Only the strongest people can turn away from feelings like that. ~ Anthony Doerr,
1365:So long as the law considers all these human beings, with beating hearts and living affections, only as so many things belonging to the master - so long as the failure, or misfortune, or imprudence, or death of the kindest owner, may cause them any day to exchange a life of kind protection and indulgence for one of hopeless misery and toil - so long it is impossible to make anything beautiful or desirable in the best-regulated administration of slavery. ~ Harriet Beecher Stowe,
1366:The master says it's a glorious thing to die for the Faith and Dad says it's a glorious thing to die for Ireland and I wonder if there's anyone in the world who would like us to live. My brothers are dead and my sister is dead and I wonder if they died for Ireland or for the Faith. Dad says they were too young to die for anything. Mam says it was disease and starvation and him never having a job. Dad says, Och, Angela, puts on his cap, and goes for a long walk. ~ Frank McCourt,
1367:Thanatos Basileos
The serpent dips his head beneath the sea
His mother, source of all his energy
Eternal, thence to draw the strength he needs
On earth to do indomitable dees
Once more; and they, who saw but understood
Naught of his nature of beatitude
Were awed: they murmured with abated breath;
Alas the Master; so he sinks in death.
But whoso knows the mystery of man
Sees life and death as curves of one same plan.
~ Aleister Crowley,
1368:SHAME—THE MASTER EMOTION Shame has been called the master emotion because as it is internalized-all the other emotions are bound by shame. Emotionally shame-bound parents cannot allow their children to have emotions because the child’s emotions triggers the parents’ emotions. Repressed emotions often feel too big, like they would completely overwhelm us if we expressed them. There is also the fear of the shame that would be triggered if we expressed our emotions. ~ John Bradshaw,
1369:If there is a personal fate, there is no higher destiny or at least there is but one which he concludes is inevitable and despicable. For the rest, he knows himself to be the master of his days. At that subtle moment when man glances backward over his life, Sisyphus returning towards his rock, in that slight pivoting, he contemplates that series of unrelated actions which becomes his fate, created by him, combined under his memory’s eye and soon sealed by his death. ~ Albert Camus,
1370:How do I change?
If I feel depressed I will sing.
If I feel sad I will laugh.
If I feel ill I will double my labor.
If I feel fear I will plunge ahead.
If I feel inferior I will wear new garments.
If I feel uncertain I will raise my voice.
If I feel poverty I will think of wealth to come.
If I feel incompetent I will think of past success.
If I feel insignificant I will remember my goals.
Today I will be the master of my emotions. ~ Og Mandino,
1371:Man therefore occupies a particular position in this world. He is at the axis and centre of the cosmic milieu at once the master and custodian of nature. By being taught the names of all things he gains domination over them, but he is given this power only because he is the vicegerent (khalifah) of God on earth and the instrument of His Will. Man is given the right to dominate over nature only by virtue of his theomorphic make-up, not as a rebel against heaven. ~ Seyyed Hossein Nasr,
1372:One day some people came to the master and asked: How can you be happy in a world of such impermanence, where you cannot protect your loved ones from harm, illness or death? The master held up a glass and said: Someone gave me this glass; It holds my water admirably and it glistens in the sunlight. I touch it and it rings! One day the wind may blow it off the shelf, or my elbow may knock it from the table. I know this glass is already broken, so I enjoy it - incredibly. ~ Ajahn Chah,
1373:So those who hear me and do what I say are like those intelligent people who build their homes on solid rock, where rain and floods and winds cannot shake them. MATT. 7:24–25 Train them to do everything I have told you. MATT. 28:20 The Course of Studies in the Master Class These words from Jesus show that it must be possible to hear and do what he said. It also must be possible to train his apprentices in such a way that they routinely do everything he said was best. ~ Dallas Willard,
1374:True freedom is doing what Allah wants which is the defintion of freedom in Islam. The 'Abdullah is the only real hur because he is a servant and a slave to Allah and not to creation.
The one who is a slave to himself is not free and will never be free until he is freed of himself.
And this is why in arabic language the word for freed slave is also the word for master: "Maula"; like we call Allah "Maulana". So the freed slave is the one who is the master of himself. ~ Hamza Yusuf,
1375:He wanted to know if the master sergeant had read Auden, the twentieth century's most influential Christian poet, "English majors in the army, not many of them, not many of us, am I right, Top." Burnette, nonplussed, wondered if he should mention Eliot or the eccentric religious impulses of JD Salinger, but instead mumbled the only line he could recall from Auden's work, "We must love one another or die." Bingo, said the colonel. Son of a bitch had the wrong conjunction. ~ Bob Shacochis,
1376:The master is within; meditation is meant to remove the ignorant idea that he is only outside. If he is a stranger whom you await, he is bound to disappear also. What is the use of a transient being like that? But so long as you think you are separate or that you are the body, an external master is also necessary and he will appear to have a body. When the wrong identification of oneself with the body ceases, the master will be found to be none other than the Self. ~ Sri Ramana Maharshi,
1377:Like the American correspondents, jazz seemed a naturally gregarious force—one that was a little unruly and prone to say the first thing that popped into its head, but generally of good humor and friendly intent. In addition, it seemed decidedly unconcerned with where it had been or where it was going—exhibiting somehow simultaneously the confidence of the master and the inexperience of the apprentice. Was there any wonder that such an art had failed to originate in Europe? ~ Amor Towles,
1378:Even without comparing ourselves to the world's greatest, we set such high standards for ourselves that neither we nor anyone else could ever meet them-and nothing is more destructive to creativity than this. We fail to realize that mastery is not about perfection. It's about a process, a journey. The master is the one who stays on the path day after day, year after year. The master is the one who is willing to try, and fail, and try again, for as long as he or she lives. ~ George Leonard,
1379:Long ago a monk asked an old master, “When hundreds, thousands, or myriads of objects come all at once, what should be done?”
The master replied, “Don’t try to control them”
What he means is that in whatever way objects come, do not try to change them. Whatever comes is the buddha-dharma, not objects at all. Do not understand the master’s reply as merely a brilliant admonition, but realize that it is the truth. Even if you try to control what comes, it cannot be controlled. ~ D gen,
1380:Proverbs for Paranoids:

1. You may never get to touch the Master, but you can tickle his creatures.
2. The innocence of the creatures is in inverse proportion to the immorality of the Master.
3. If they can get you asking the wrong questions, they don't have to worry about answers.
4. You hide, they seek.
5. Paranoids are not paranoid because they're paranoid, but because they keep putting themselves, fucking idiots, deliberately into paranoid situations. ~ Thomas Pynchon,
1381:Then comes the process of visualization. You must see the picture more and more complete, see the detail, and, as the details begin to unfold the ways and means for bringing it into manifestation will develop. One thing will lead to another. Thought will lead to action, action will develop methods, methods will develop friends, and friends will bring about circumstances, and, finally, the third step, or Materialization, will have been accomplished. ~ Charles F Haanel, The Master Key System,
1382:The second by Hugh Laurie is headlined "Wodehouse Saved My Life". It was full of excellent stuff such as: 'If you'd knocked on my head 20 years ago and told me that a time would come when I, Hugh Laurie, - scraper through of O-levels, mover of lips (own) while reading, loafer, scrounger, pettifogger and general berk of this parish - would be able to carve my initials in the broad bark of the Master's oak, I'm pretty certain that I would have said "garn", or something like it ... ~ Anonymous,
1383:In the center stood a marble alter, where a kid in a toga was doing some sort of ritual in front of a massive golden statue of the big dude himself:Jupiter the sky god, dressed in a silk XXXL purple toga, holding a lightning bolt.
"It doesn't look like that," Percy muttered.
"What?" Hazel asked.
"The master bolt," Percy said.
"What are you talking about?"
"I-" Percy frowned. For a second, he'd thought he remembered something. Now it was gone. "Nothing, I guess. ~ Rick Riordan,
1384:Like the American correspondents, jazz seemed a naturally gregarious force—one that was a little unruly and prone to say the first thing that popped into its head, but generally of good humor and friendly intent. In addition, it seemed decidedly unconcerned with where it had been or where it was going—exhibiting somehow simultaneously the confidence of the master and the inexperience of the apprentice. Was there any wonder that such an art had failed to originate in Europe? The ~ Amor Towles,
1385:The greatest weapon against tyranny is a mind that refuses to submit to manipulation. If we want to be warriors for truth, soldiers for justice, and champions of freedom, we must first attain the discipline of happiness and a great capacity for living in love. Be the master of your own mind. Choose your demeanor at all times. Never meet a fellow person with force or coercion. Strive to live by reason. Smile because you’re alive. Remember, HAPPINESS is the ultimate act of defiance. ~ Adam Kokesh,
1386:So watch your step. Use your head. Make the most of every chance you get. These are desperate times! 17 Don’t live carelessly, unthinkingly. Make sure you understand what the Master wants. 18-20 Don’t drink too much wine. That cheapens your life. Drink the Spirit of God, huge draughts of him. Sing hymns instead of drinking songs! Sing songs from your heart to Christ. Sing praises over everything, any excuse for a song to God the Father in the name of our Master, Jesus Christ. ~ Eugene H Peterson,
1387:an open-plan cubicle kind of thing-working, doing something, writing some Lisp program. And he'd come shuffling in with his ceramic mug of beer, bare feet, and he'd just stand behind me. I'd say hi. And he'd grunt or say nothing. He'd just stand there watching me type. At some
point I'd do something and he'd go, "Ptthh, wrong!" and he'd walk away. So that was kind of getting thrown in the deep end. It was like the Zen approach-the master hit me with a stick, now I must meditate. ~ Peter Seibel,
1388:Drop jealousy and love wells up. Jealousy means that I am the owner. It is an ego trip, and wherever there is ego there is poison, and the poison kills the very source of love. One has to become aware of just these few things and discard them and one's life becomes a lotus of love. And then there is no need to go in any search of god, god will come in search of you. This is my observation, that god always comes seeking the true seeker. Whenever the disciple is ready the master appears. ~ Rajneesh,
1389:Art was a union of the father and mother worlds, of mind and blood. It might start in utter sensuality and lead to total abstraction; then again it might originate in pure concept and end in bleeding flesh. Any work of art that was truly sublime, not just a good juggler's trick; that was filled with the eternal secret, like the master's madonna; every obviously genuine work of art had this dangerous, smiling double face, was male-female, a merging of instinct and pure spirituality. ~ Hermann Hesse,
1390:There is never an end to our work. It is not given to us to complete it. Who completes his work? That is the way of the world, Asher. Only the Master of the Universe completed His work. And it is said that even the Master of the Universe needs humankind in order truly to complete the Creation. Without man, what is God? And without God, what is man? Everyone needs the help of someone to complete the work of Creation that is never truly completed. Everyone. An artist, a Rebbe, everyone. ~ Chaim Potok,
1391:And somewhere, in a black California morning, some hour before dawn, amid the corridors, the galleries, the faces of dream, fragments of conversation she half-recalled, waking to pale fog against the windows of the master bedroom, she prized something free and dragged it back through the wall of sleep. Rolling over, fumbling through a bedside drawer, finding a Porsche pen, a present from an assistant grip, she inscribed her treasure on the glossy back of an Italian fashion magazine: ~ William Gibson,
1392:The greatest, the chief cause of nearly two-thirds of the evils that pursue humanity ever since that cause became a power... is religion under whatever form and in whatever nation. It is the sacerdotal caste, the priesthood and the Churches; it is in those illusions that man looks upon as sacred, that he has to search out the source of that multitude of evils which is the great curse of humanity, and that almost overwhelms mankind. ~ The Master K.H. quoted in The Mahatma Letters, A.P. Sinnett (1923),
1393:The Master said, "Wealth and honor are things that all people desire, and yet unless they are acquired in the proper way I will not abide them. Poverty and disgrace are things that all people hate, and yet unless they are avoided in the proper way I will not despise them. If the gentleman abandons ren, how can he be worthy of that name? The gentleman does not violate ren even for the amount of time required to eat a meal. Even in times of urgency or distress, he does not depart from it." ~ Confucius,
1394:A visitor asked Paramhansa Yogananda, "Is renunciation necessary on the spiritual path?"
"Yes!" declared the Master emphatically. "Whether married or single, one should always feel in his heart that God is his one true Beloved, Who alone resides in the temple of all human hearts.
"Renunciation means, above all, non-attachment. It is not how you live outwardly that matters, but how you live within.
"Make your heart a hermitage, I always say, and your robe your love for God. ~ Swami Kriyananda,
1395:One of the first signs of the beginning of understanding is the wish to die. This life appears unbearable, another unattainable. One is no longer ashamed of wanting to die; one asks to be moved from the old cell, which one hates, to a new one, which one willl only in time come to hate. In this there is also a residue of belief that during the move the master will chance to come along the corridor, look at the prisoner and say: "This man is not to be locked up again, He is to come with me. ~ Franz Kafka,
1396:Slowly, there is dawning upon the awakening consciousness of humanity the great paralleling truth of God Immanent – divinely "pervading" all forms, conditioning from within all kingdoms in nature, expressing innate divinity through human beings. . . . There is a growing and developing belief that Christ is in us, as He was in the Master Jesus, and this belief will alter world affairs and mankind's entire attitude to life. (13 – 592). ~ Alice Bailey in The Externalization of the Hierarchy p. 592, (1957),
1397:This tree is indeed a Tree of Life, for without the higher and finer sentiments man does not life; he merely exists. If any branch of that tree does not bear fruit, the Master tells us that it shall be cut off and cast into the fire. It is the duty of all living things to produce some truly constructive labor as recognition of the divine life which is within them. God is most glorified when His children glorify His spirit within themselves. ~ Manly P Hall, What the Ancient Wisdom Expects of Its Disciples,
1398:If they think they are doing something new, they ought to do what I do every day - spend at least two hours every day listening to Johann Sebastian Bach and, man, it's all there. If they want to improvise around a theme,which is the essence of jazz, they should learn from the master. He never wastes a note, and he knows where every note is going and when to bring it back. Some of these cats go way out and forget where they began or what they started to do. Bach will clear it up for them. ~ Coleman Hawkins,
1399:The Master came back to the drawing-room and said: "The worldly minded practise devotions, japa, and austerity only by fits and starts. But those who know nothing else but God repeat His name with every breath. Some always repeat mentally, 'Om Rāma'.

Even the followers of the path of knowledge repeat, 'Soham', 'I am He'. There are others whose tongues are always moving, repeating the name of God. One should remember and think of God constantly." ~ Sri Ramakrishna, The Gospel of Sri Ramakrishana,
1400:because I am the king of this world. That's right, Costello.' He stood once again, 'I was once the master and lord supreme of this dominion. These people are my people. The lonely virgins living in their moms' basement who never read a conspiracy theory they didn't believe, and who never saw a corpse within 25 miles of the Beltway that died of natural causes - they are,' and here McNamara raised his arms aloft, in the manner of a TV Evangelist, to mimic a Southern preachers accent, 'my people. ~ Sam Bourne,
1401:Often nothing keeps the pupil on the move but his faith in his teacher, whose mastery is now beginning to dawn on him .... How far the pupil will go is not the concern of the teacher and master. Hardly has he shown him the right way when he must let him go on alone. There is only one thing more he can do to help him endure his loneliness: he turns him away from himself, from the Master, by exhorting him to go further than he himself has done, and to "climb on the shoulders of his teacher." ~ Eugen Herrigel,
1402:That’s the master bedchamber, remember? You’ve been there collecting my underwear.”
“That’s right. You’re the swine who sent me on a fool’s errand when you could have gone yourself.” She observed his expression. “You did go yourself!”
“I saw you there,” he admitted.
“Did I call you a swine?”
Remembering the drama with which she sneaked into Summerwind Abbey, she didn’t know whether to laugh or shout. “Louse, rather!”
“Yes, but you must forgive me. Being a louse is my nature. ~ Christina Dodd,
1403:If you go to a master to study and learn the techniques, you diligently follow all the instructions the master puts upon you. But then comes the time for using the rules in your own way and not being bound by them....You can actually forget the rules because they have been assimilated. You are an artist. Your own innocence now is of one who has become an artist, who has been, as it were, transmuted.... You can't have creativity unless you leave behind the bounded, the fixed, all the rules. ~ Joseph Campbell,
1404:Neil Snow
The whistle sounds! The game is o'er!
We pay our tribute now with tears
Instead of smiling eyes and cheers.
Neil Snow has crossed the line once more.
Life's scrimmage ends! A manly soul
Now passes bravely through the night,
Undaunted still and Spotless White.
Neil Snow has made another goal.
The crowds depart. The setting sun
Blazes his pathway to the west.
The stamp of valor's on his breast.
Neil Snow the Master's M has won.
~ Edgar Albert Guest,
1405:A hush of expectancy descended in the chamber as all waited to hear the request. What treasure could he want? Laren inventoried in her mind all the precious trappings of the castle she could think of -jewels, weapons, art-and she saw that the others must be doing the same. What did the Sacoridians possess that would be good enough for the Eletian prince?
"My brother," Graelalea said, "requires many pounds of dark chocolate fudge and Dragon Droppings. We must visit the Master of Chocolate. ~ Kristen Britain,
1406:Ask and you shall receive; everyone that asks receives.  This is the fixed eternal law of the kingdom:  If you ask and receive not, it must be because there is something amiss or wanting in the prayer. Hold on; let the Word and Spirit teach you to prat aright, but do not let go the confidence he seeks to waken:  Everyone who asks receives....Let every learner in the school of Christ therefore take the Master's word in all simplicity....Let us beware of weakening the word with our human wisdom. ~ Andrew Murray,
1407:You know what, the jacket’s like the car.”
"“Is this a riddle?” "
, "“No,” Peabody said as Eve swiped the master.","“It’s an", "ordinary thing—well, special, but a jacket, right? And the car, it’s ordinary, it even looks it. But both of them have the special inside. Cop special especially, you know? He so gets you. That’s even better than a just-because present.”", "“You’re right. He does. And it is.” Inside, Eve paused another moment. “He’s worried about me.”", [J.D. Robb, Celebrity In Death] ~ J D Robb,
1408:Chao-Chou asked, “What is the Tao?” The master [Nan-ch’üan] replied, “Your ordinary consciousness is the Tao.” “How can one return into accord with it?” “By intending to accord you immediately deviate.” “But without intention, how can one know the Tao?” “The Tao,” said the master, “belongs neither to knowing nor to not knowing. Knowing is false understanding; not knowing is blind ignorance. If you really understand the Tao beyond doubt, it’s like the empty sky. Why drag in right and wrong?”2 [56b] ~ Alan W Watts,
1409:Not being known doesn't stop the truth from being true. You are led through your lifetime by the inner learning creature, the playful spiritual being that is your real self. What the caterpillar calls the end of the world, the master calls a butterfly. Learning is finding out what we already know. Doing is demonstrating that you know it. Teaching is reminding others that they know just as well as you. You are all learners, doers and teachers. The best way to pay for a lovely moment is to enjoy it. ~ Richard Bach,
1410:It was a hideous ancient thing that stood on tiger feet in the middle of the floor. Like a showpiece. And he did enjoy showing it. He would bring his friends upstairs to the master bathroom so that they could admire the monstrosity while he told them the whole long boring story of how he’d gotten it at an estate sale in Hollywood. Some bimbo actress from the silent-screen days had supposedly slit her wrists while she was in the thing. ‘Cashed in her chips,’ Harold liked to say. ‘In this very tub. ~ Richard Laymon,
1411:The master of the world, after his legitimacy has been contested, must be overthrown. Man must occupy his place. “As God and immortality do not exist, the new man is permitted to become God.” But what does becoming God mean? It means, in fact, recognizing that everything is permitted and refusing to recognize any other law but one’s own. Without it being necessary to develop the intervening arguments, we can see that to become God is to accept crime (a favorite idea of Dostoievsky’s intellectuals). ~ Albert Camus,
1412:Then he read the words of the scroll slowly, first in Japanese and then carefully translated into English:

'There is really nothing you must be.
And there is nothing you must do.
There is really nothing you must have.
And there is nothing you must know.
There is really nothing you must become.
However. It helps to understand
that fire burns, and when it rains,
the earth gets wet. . . .'

'Whatever, there are consequences. Nobody is exempt,' said the master. ~ Robert Fulghum,
1413:Look, he’s curled up in his bed sound asleep. You must have been dreaming.” “That dog shouldn’t be sleeping in here anyway. He snores.” “Well, yes, but so do you.” With that, Nic threw off the bedcovers and padded into the master bathroom. Gabe scowled down at the dog. He had plenty of places to sleep—Nic had dog beds scattered in almost every room in the house. “It’s about time I assert myself as the alpha dog in the pack,” Gabe declared. From now on, the boxer would be banished from the bedroom. As ~ Emily March,
1414:By these last words and the relief which they brought me Swann at once annihilated for me one of those terrifying interior perspectives at the end of which a woman with whom we are in love appears so remote. At that moment I felt for him an affection which I believed to be deeper than my affection for Gilberte. For he, being the master over his daughter, was giving her to me, whereas she, she withheld herself now and then, I had not the same direct control over her as I had indirectly through Swann. ~ Marcel Proust,
1415:The Persians are very fond of wine ... It is also their general practice to deliberate upon affairs of weight when they are drunk; and then in the morning, when they are sober, the decision to which they came the night before is put before them by the master of the house in which it was made; and if it is then approved they act on it; if not, they set it aside. Sometimes, however, they are sober at their first deliberations, but in this case they always reconsider the matter under the influence of wine. ~ Herodotus,
1416:When we see through the lens of God's truth, revealed primarily in his Word, everything comes into sharper focus. Suddenly, we'll see that everything is integrated and overlapping - that the world is not divided between the sacred and the secular, but there's one life, and God is the Master of all of it. God knows all things, past, present, and future, and is all-wise; when we train ourselves to see more as he sees, we'll pursue the things he values and seek to live before him as our primary audience. ~ Kenneth Boa,
1417:This is my life, I thought, as my taxi slogged through heavy traffic and inched through the tunnel to Logan Airport. I have excised the cancer from my past, cut it out; I have crossed the high plains, descended into the desert, traversed oceans, and planted my feet in new soil; I have been the apprentice, paid my dues, and just become the master of my ship. But when I look down, why do I see the ancient, tarred, mud-stained slippers that I buried at the start of the journey still stuck to my feet? ~ Abraham Verghese,
1418:Dodger, who had the eye for this sort of thing, watched the families and watched their faces and watched how they spoke to one another, and sometimes it seemed to him that although the man was the master, which was of course only right and proper, if you watched and listened, you would see that their marriage was like a barge on the river, with the wife being the wind that told the captain which way the barge would sail. Mrs. Mayhew, if not being the wind, certainly knew when to apply the right puff. ~ Terry Pratchett,
1419:Don't ever think of bad things that could happen, and you'll have a better chance of them never happening. Don't ever think about doing something bad to someone, because depending on the intensity of your mind waves, something bad could really happen to them. Think love. Be love. Breathe only love, and love you shall be. When you stress out, things will stress out around you. Always control your thoughts and pacify any unnecessary stress. Control your vibrations and you are the master of your own harmony ~ Suzy Kassem,
1420:That man, especially when he slept, when his features were motionless, showed me my own face, my mask, the flawlessly pure image of my corpse […] in a state of perfect repose, this resemblance was strikingly evident, and what is death, if not a face at peace – its artistic perfection? Life only marred my double; thus a breeze dims the bliss of Narcissus; thus, in the painter’s absence, there comes his pupil and by the superfluous flush of unbidden tints disfigures the portrait painted by the master. ~ Vladimir Nabokov,
1421:The tea-master, Kobori-Enshiu, himself a daimyo, has left to us these memorable words: "Approach a great painting as thou wouldst approach a great prince." In order to understand a masterpiece, you must lay yourself low before it and await with bated breath its least utterance. An eminent Sung critic once made a charming confession. Said he: "In my young days I praised the master whose pictures I liked, but as my judgement matured I praised myself for liking what the masters had chosen to have me like. ~ Kakuz Okakura,
1422:Eventually there comes the day of reckoning and awakening, and then we shall know that it was all a great dream. Only fools think that they are now awake and that they really know what is going on, playing the prince and then playing the servant. What fools! The Master and you are both living in a dream. When I say a dream, I am also dreaming. This very saying is a deception. If after ten thousand years we could once meet a truly great sage, one who understands, it would seem as if it had only been a morning. ~ Zhuangzi,
1423:Multis ne magistri veri essent magisterii falsum nomen obstitit: dum de se plus omnibus quam sibi dumque quod dicebantur, sed non erant, esse crediderunt, quod esse poterant non fuerunt. - A meaningless master’s degree has kept many from becoming true masters. Believing others rather than themselves, and believing to be what they were cried up to be but really were not, they never became what they could have become. ~   Petrarch, “On the Master’s Degree,” De remediis utriusque fortunae, C. Rawski, trans. (1967), p. 59,
1424:The master-economist must possess a rare combination of gifts. He must reach a high standard in several different directions and must combine talents not often found together. He must be mathematician, historian, statesman, philosopher - in some degree. He must understand symbols and speak in words. He must contemplate the particular in terms of the general, and touch abstract and concrete in the same flight of thought. He must study the present in the light ofthe past for the purposes of the future ~ John Maynard Keynes,
1425:To guard yourself against thieves who slash open suitcases, rifle through bags and smash open boxes, one should strap the bags and lock them. The world at large knows that this shows wisdom. However, when a master thief comes, he simply picks up the suitcase, lifts the bag, carries off the box and runs away with them, his only concern being whether the straps and locks will hold! In such an instance, what seemed like wisdom on the part of the owner surely turns out to have been of use only to the master thief! ~ Zhuangzi,
1426:So, teaching him only that which she loved, not that which she had been taught, Janet read to Gibbie of Jesus, and talked to him of Jesus, until at length his whole soul was full of the Man, of His doings, of His words, of His thoughts, of His life. Almost before he knew, he was trying to fashion his life after that of the Master.

Janet had no inclination to trouble her own head, or Gibbie's heart, with what men call the plan of salvation. It was enough to her to find that he followed her Master. ~ George MacDonald,
1427:Let Life race you out beyond your own boundaries over and over again until you are comfortable with watching the Map of Normal's edge disappear behind you.
Let Life show you that it is safe to exceed your own expectations and reputation--and prove that the only danger in following her into the wilderness is a loss of your own fear.
This is when we gain the warrior's heart, the master's eye, and the student's mind. After that, Life holds our hand in every adventure and shows us things not possible before. ~ Jacob Nordby,
1428:The shape stood outside the master bedroom door for some little time, not moving. Then it came inside. Louis’s face was buried in his pillow. White hands reached out, and there was a click as the black doctor’s bag by the bed was opened. A low clink and shift as the things inside were moved. The hands explored, pushing aside drugs and ampules and syringes with no interest at all. Now they found something and held it up. In the first dim light there was a gleam of silver.

The shadowy thing left the room. ~ Stephen King,
1429:I wasn't entirely surprised to find Elodin on Stonebridge. Very little about the Master Namer surprised me these days. He sat on the waist-high stone lip of the bridge, swinging his bare feet over the hundred-foot drop to the river below.
"Hello Kvothe," he said without turning his eyes from the churning water.
"Hello, Master Elodin," I said. "I'm afraid I'm going to be leaving the University for a term or two."
"Are you really afraid?" I noticed a whisper of amusement in his quiet, resonant voice. ~ Patrick Rothfuss,
1430:The Master said, “Wealth and honor are things that all people desire, and yet unless they are acquired in the proper way I will not abide them. Poverty and disgrace are things that all people hate, and yet unless they are avoided in the proper way I will not despise them.

“If the gentleman abandons ren, how can he be worthy of that name? The gentleman does not violate ren even for the amount of time required to eat a meal. Even in times of urgency or distress, he does not depart from it.”
(Analects 4.5) ~ Confucius,
1431:And yet, the art form had grown on him. Like the American correspondents, jazz seemed a naturally gregarious force—one that was a little unruly and prone to say the first thing that popped into its head, but generally of good humor and friendly intent. In addition, it seemed decidedly unconcerned with where it had been or where it was going—exhibiting somehow simultaneously the confidence of the master and the inexperience of the apprentice. Was there any wonder that such an art had failed to originate in Europe? ~ Amor Towles,
1432:a noble and active mind blunts itself against nothing so quickly as the sharp and bitter irritant of knowledge. And certain it is that the youth's constancy of purpose, no matter how painfully conscientious, was shallow beside the mature resolution of the master of his craft, who made a right-about-face, turned his back on the realm of knowledge, and passed it by with averted face, lest it lame his will or power of action, paralyse his feelings or his passions, deprive any of these of their conviction or utility. ~ Thomas Mann,
1433:Rather, the master question from which the mission of education research is derived: What should be taught to whom, and with what pedagogical object in mind? That master question is threefold: what, to whom, and how? Education research, under such a dispensation, becomes an adjunct of educational planning and design. It becomes design research in the sense that it explores possible ways in which educational objectives can be formulated and carried out in the light of cultural objectives and values in the broad. ~ Jerome Bruner,
1434:When Israel came out of Egypt, 1 the house of Jacob from a barbarous-tongued folk, Judah became His sanctuary, 2 Israel His dominion. 3 The sea saw and fled, Jordan turned back. 4 The mountains danced like rams, hills like lambs of the flock. 5 What is wrong with you, sea, that you flee, Jordan, that you turn back, 6 mountains, that you dance like rams, hills like lambs of the flock? 7 Before the Master, whirl, O earth, before the God of Jacob, Who turns the rock to a pond of water, 8 flint to a spring of water. ~ Robert Alter,
1435:I walk out into the hall and remember when Ma chose the paint. Mountain Sage out here, Irish Oatmeal in their bedroom, the master bathroom in Ice Blue Gloss. She gave me the samples from the paint store and I cut them out in little identical squares, playing the game of remembering which was which, knowing every color by its name.
The carpets on the second floor are soft under my bare feet. The next room down is Amanda's, a pale buttery yellow called Chardonnay on the walls, boxes of shoes still under the bed. ~ Jael McHenry,
1436:The physical and psychological dimensions belong to the realm of polarities—pain-pleasure, love-hate, masculine-feminine, and so on. If you have one, the other is bound to follow. But when you move into the fundamental dimension of who you are, you are beyond all polarities. You now become blissful by your own nature. You are the master of your own destiny. It is time to reclaim for ourselves the extraordinary transformative power of this single word: responsibility. Apply it to your life, and watch the magic unfold. ~ Sadhguru,
1437:15-17 Let the peace of Christ keep you in tune with each other, in step with each other. None of this going off and doing your own thing. And cultivate thankfulness. Let the Word of Christ — the Message — have the run of the house. Give it plenty of room in your lives. Instruct and direct one another using good common sense. And sing, sing your hearts out to God! Let every detail in your lives — words, actions, whatever — be done in the name of the Master, Jesus, thanking God the Father every step of the way. ~ Eugene H Peterson,
1438:The body is literally manufactured and sustained by mind. Through pressure of instincts from past lives, strengths or weaknesses percolate gradually into human consciousness. They express as habits, which in turn ossify into a desirable or an undesirable body. Outward frailty has mental origin; in a vicious circle, the habit-bound body thwarts the mind. If the master allows himself to be commanded by a servant, the latter becomes autocratic; the mind is similarly enslaved by submitting to bodily dictation. ~ Paramahansa Yogananda,
1439:The Master said, "I have not seen a person who loved virtue, or one
who hated what was not virtuous. He who loved virtue, would esteem
nothing above it. He who hated what is not virtuous, would practice
virtue in such a way that he would not allow anything that is not
virtuous to approach his person.

"Is any one able for one day to apply his strength to virtue? I have
not seen the case in which his strength would be insufficient.

"Should there possibly be any such case, I have not seen it. ~ Confucius,
1440:There are three stages in one’s spiritual development,” said the Master. “The carnal, the spiritual and the divine.” “What is the carnal stage?” asked the eager disciples. “That’s the stage when trees are seen as trees and mountains as mountains.” “And the spiritual?” “That’s when one looks more deeply into things—then trees are no longer trees and mountains no longer mountains.” “And the divine?” “Ah, that’s Enlightenment,” said the Master with a chuckle, “when trees become trees again and mountains, mountains. ~ Anthony de Mello,
1441:Amid the cheering of the crowds, he hardly heard his master's voice, but he saw the familiar head and shoulders, and the bright flag he was waving. He raced toward the seven-foot fence; without apparent effort he rose in the air and cleared the top with a good hand-breadth to spare; then dashed up to his master that he loved, and gamboled there and licked his hand in heart-full joy. Again the victor's crown was his, and the master, a man of dogs, caressed the head of shining black with the jewel eyes of gold. ~ Ernest Thompson Seton,
1442:I've been trying to get through this damn book again". Ardee slapped at heavy volume lying open, face down, on a chair.

"The Fall of the Master Maker", muttered Glokta. "That rubbish? All magic and valor, no ? I couldn't get through the first one".

"I sympathize. I'm onto the third and it doesn't get any easier. Too many damn wizards. I get them mixed up one with another. It's all battles and endless bloody journeys, here to there and back again. If so much as glimpse another map I swear I kill myself ~ Joe Abercrombie,
1443:Perhaps, when the Master Cobbler makes all things new, every good gift from each tradition will be melded together into one, all the impurities refined away. But in the meantime, our various traditions seem a sweet and necessary grace. And when we check our pride long enough to pay attention to the presence of the Spirit gusting across the globe, we catch glimpses of a God who defies our categories and experiences, a God who both inhabits and transcends our worship, art, theology, culture, experiences, and ideas. ~ Rachel Held Evans,
1444:The master in us all lives behind the masks and roles and wounds and beliefs. It calls us to live deep, full, radical lives. It asks us not to wait until we are told by anyone that we have arrived. It invites us forward, across the line of fear and unworthiness, to experience mastery in this moment--as much as we can right now. To learn from stumbling. To rise again and keep walking until we no longer notice our feet in their effortless dance. But mostly not to wait until some distant, perfect someday. Mastery is now. ~ Jacob Nordby,
1445:This is God's curse on slavery!—a bitter, bitter, most accursed thing!—a curse to the master and a curse to the slave! I was a fool to think I could make anything good out of such a deadly evil. It is a sin to hold a slave under laws like ours,—I always felt it was,—I always thought so when I was a girl,—I thought so still more after I joined the church; but I thought I could gild it over,—I thought, by kindness, and care, and instruction, I could make the condition of mine better than freedom—fool that I was! ~ Harriet Beecher Stowe,
1446:was someone with her to hold her hand. The master of the house in which she had been forced to take refuge because her younger brothers and sister had the measles or would have soon and she was too young to be left in the London house alone. It was a little humiliating. “Thank you,” she said to the butler. And then she leaned forward to speak to her host and hostess. “I must have taken a wrong turning. I found myself in a maze of narrow and winding corridors. I felt as if there were someone around each corner, but there ~ Mary Balogh,
1447:Hope is one of the three great Christian virtues because Christ Himself is the master of life and therefore the master of hope. We are free to choose because we were made free from the beginning, and He honors our agency and our right and ability to choose. The choice He offers is life, and life offers hope. Any other choice is a choice of spiritual death that will bring us into the power of the devil…Part of that hope in Christ is hope in the future, a future that includes resurrection and salvation and exaltation. ~ Chieko N Okazaki,
1448:One of the first things that greet your eye in Rouen is the beautiful monument erected to Flaubert in the very wall of the Museum, which is Rouen's holy of holies. Just across from him, in front of a dense cluster of sycamores, is his friend and pupil Guy de Maupassant. The Maupassant statue at rouen is, I think, quite as impressive as that in Paris—perhaps more so—and it is even more happily placed. Besides there is something very fitting in the idea of commemorating together the master and the pupil who surpassed him. ~ Willa Cather,
1449:For the master’s tools will never dismantle the master’s house. They may allow us to temporarily beat him at his own game, but they will never enable us to bring about genuine change. Racism and homophobia are real conditions of all our lives in this place and time. I urge each one of us here to reach down into that deep place of knowledge inside herself and touch that terror and loathing of any difference that lives here. See whose face it wears. Then the personal as the political can begin to illuminate all our choices. ~ Audre Lorde,
1450:Rushing into action, you fail.
Trying to grasp things, you lose them.
Forcing a project to completion,
you ruin what was almost ripe.

Therefore the Master takes action
by letting things take their course.
He remains as calm at the end
as at the beginning.
He has nothing,
thus has nothing to lose.
What he desires is non-desire;
what he learns is to unlearn.
He simply reminds people
of who they have always been.
He cares about nothing but the Tao.
Thus he can care for all things. ~ Lao Tzu,
1451:The Wars of Light and Shadow were fought during the third age of Athera, the most troubled and strife-filled era recorded in all of history. At that time Arithon, called Master of Shadow, battled the Lord of Light through five centuries of bloody and bitter conflict. If the canons of the religion founded during that period are reliable, the Lord of Light was divinity incarnate, and the Master of Shadow a servant of evil, spinner of dark powers. Temple archives attest with grandiloquent force to be the sole arbiters of truth ~ Janny Wurts,
1452:33 “Take heed, keep on the alert; for you do not know when the appointed time is. 34“It is like a man, away on a journey, who upon leaving his house and putting his slaves in charge, assigning to each one his task, also commanded the doorkeeper to stay on the alert. 35“Therefore, be on the alert—for you do not know when the master of the house is coming, whether in the evening, at midnight, at cockcrowing, or in the morning— 36lest he come suddenly and find you asleep. 37“And what I say to you I say to all, ‘Be on the alert!’  ~ Anonymous,
1453:The point is that our visual and decision environments are filtered to us courtesy of our eyes, our ears, our senses of smell and touch, and the master of it all, our brain. By the time we comprehend and digest information, it is not necessarily a true reflection of reality. Instead, it is our representation of reality, and this is the input we base our decisions on. In essence we are limited to the tools nature has given us, and the natural way in which we make decisions is limited by the quality and accuracy of these tools. ~ Dan Ariely,
1454:What most of us need, almost more than anything, is the courage and humility really to ask for help, from the depths of our hearts: to ask for the compassion of the enlightened beings, to ask for purification and healing, to ask for the power to understand the meaning of our suffering and transform it; at a relative level to ask for the growth in our lives of clarity, peace, and discernment, and to ask for the realization of the absolute nature of mind that comes from merging with the deathless wisdom mind of the master. ~ Sogyal Rinpoche,
1455:Perhaps it was an old flame he was in mourning for from the days beyond recall. She thought she understood. She would try to understand him because men were so different. The old love was waiting, waiting with little white hands stretched out, with blue appealing eyes. Heart of mine! She would follow, her dream of love, the dictates of her heart that told her he was her all in all, the only man in all the world for her for love was the master guide. Nothing else mattered. Come what might she would be wild, untrammelled, free. ~ James Joyce,
1456:Women of today are still being called upon to stretch across the gap of male ignorance and to educate men as to our existence and our needs. This is an old and primary tool of all oppressors to keep the oppressed occupied with the master's concerns. Now we hear that is is the task of women of Color to educated white women - in the face of tremendous resistance - as to our existence, our differences, our relative roles in our joint survival. This is a diversion of energies and a tragic repetition of racist patriarchal thought. ~ Audre Lorde,
1457:I learned that I could control my life. You are the master of your fate. . . you are the captain of your soul. I took control and went to my space. . . My space. . . the universal energy. . . I tapped into that space of divine flow, where all beings, all things are connected. That space is real. You cannot have a meaningful life without having spiritual self-reflection. Know who you are and why you are here. When you tap into that space, divine flow, that universal energy, you become untouchable in what you are called to do. ~ Oprah Winfrey,
1458:This is God's curse on slavery!--a bitter, bitter, most accursed thing!--a curse to the master and a curse to the slave! I was a fool to think I could make anything good out of such a deadly evil. It is a sin to hold a slave under laws like ours,--I always felt it was,--I always thought so when I was a girl,--I thought so still more after I joined the church; but I thought I could gild it over,--I thought, by kindness, and care, and instruction, I could make the condition of mine better than freedom--fool that I was! ~ Harriet Beecher Stowe,
1459:Some would define a servant like this: 'A servant is one who finds out what his master wants him to do, and then he does it.' The human concept of a servant is that a servant goes to the master and says, 'Master, what do you want me to do?' The master tells him, and the servant goes off BY HIMSELF and does it. That is not the biblical concept of a servant of God. Being a servant of God is different from being a servant of a human master. A servant of a human master works FOR his master. God, however, works THROUGH His servants. ~ Henry Blackaby,
1460:Furious and ashamed, Kathleen turned and went to the door. She flung it open without pausing to consider the need for discretion, and ran across the threshold. The breath was nearly knocked from her as she collided with a sturdy form.
“What the--” she heard West say, while he reached out to steady her. “What is it? Can I help?”
“Yes,” she snapped, “you can throw your brother back into that river.” She strode away before he could respond.

West wandered into the master bedroom. “Back to your usual charming self, I see. ~ Lisa Kleypas,
1461:If a country is governed with tolerance, the people are comfortable and honest. If a country is governed with repression, the people are depressed and crafty. When the will to power is in charge, the higher the ideals, the lower the results. Try to make people happy, and you lay the groundwork for misery. Try to make people moral, and you lay the groundwork for vice. Thus the Master is content to serve as an example and not to impose her will. She is pointed, but doesn't pierce. Straightforward, but supple. Radiant, but easy on the eyes. ~ Laozi,
1462:thought of as more genteel This myth has been seen as the forerunner of the immaculate conception of the modern God, Gentle Jesus. The experience of Saint Teresa of Avila (circa 1552) is perhaps the most famous example in Western culture of the ecstasy of the fiery, divine intercourse. Idealized in marble by the master sculptor Bernini, the famous vision has held generations of the devout in awe. Saint Teresa, a capable and prolific writer described an angel, armed with a long golden spear with a "fiery tip" who repeatedly: ~ Christopher S Hyatt,
1463:Insist on yourself; never imitate. Your own gift you can present every moment with the cumulative force of a whole life’s cultivation; but of the adopted talent of another you have only an extemporaneous, half possession. That which each can do best, none but his Maker can teach him. No man yet knows what it is, nor can, till that person has exhibited it. Where is the master who could have taught Shakespeare? Where is the master who could have instructed Franklin, or Washington or Bacon, or Newton? Every great man is unique. ~ Ralph Waldo Emerson,
1464:Some would define a servant like this: 'A servant is one who finds out what his master wants him to do, and then he does it.' The human concept of a servant is that a servant goes to the master and says, 'Master, what do you want me to do?' The master tells him, and the servant goes off BY HIMSELF and does it. That is not the biblical concept of a servant of God. Being a servant of God is different from being a servant of a human master. A servant of a human master works FOR his master. God, however, works THROUGH His servants. ~ Henry T Blackaby,
1465:Zen is to religion what a Japanese "rock garden" is to a garden. Zen knows no god, no afterlife, no good and no evil, as the rock-garden knows no flowers, herbs or shrubs. It has no doctrine or holy writ: its teaching is transmitted mainly in the form of parables as ambiguous as the pebbles in the rock-garden which symbolise now a mountain, now a fleeting tiger. When a disciple asks "What is Zen?", the master's traditional answer is "Three pounds of flax" or "A decaying noodle" or "A toilet stick" or a whack on the pupil's head. ~ Arthur Koestler,
1466:Buddhas can take you to the boundary line of meditation and samadhi. That is the only difference between meditation and samadhi. If your mind has become utterly quiet and silent, but only the master is there, then it is meditation. If your mind has become so quiet that even the master has disappeared, it is samadhi. The last barrier is going to be the master. He will take you out of the world, but one day you will have to leave him too. And the real master will always keep you alert that you have to leave him one day, at the final stage. ~ Rajneesh,
1467:Listen Wanderlei, I will do a home invasion on you. I will cut the power to your house and the next thing you'll hear is me climbing up your stairs in a pair of night vision goggles I bought in the back of Soldier of Fortune magazine. I'll pick the lock to the master room door, take a picture of you in bed with the Nogueira brothers working on your 'jiu-jitsu'. I'll take said quote unquote photograph, post it at dorksfrombrazil.com, password - not required, username - not required. That, Wanderlei, is how you threaten someone. Dummy. ~ Chael Sonnen,
1468:Out of the night that covers me, Black as the Pit from pole to pole, I thank whatever gods may be For my unconquerable soul. In the fell clutch of circumstance I have not winced nor cried aloud. Under the bludgeonings of chance My head is bloody, but unbowed. Beyond this place of wrath and tears Looms but the Horror of the shade, And yet the menace of the years Finds, and shall find, me unafraid. It matters not how strait the gate, How charged with punishments the scroll. I am the master of my fate: I am the captain of my soul. Contrary ~ Ben Sasse,
1469:Not my mother. Just a trick. Never deal with the devil—that much he knew. Live like a king. Right. The king of a ruined world. The king of nothing. But down here, he was alive. An agent of chaos. Caca grande. The shit in the Master’s soup. Gus’s reverie was interrupted by footfalls in the tunnels. He went to the door and saw artificial light coming around the corner. Fet came first, Goodweather behind him. Gus had seen Fet a month or two before, but the doctor he had not seen in quite some time. Goodweather looked the worst he’d ~ Guillermo del Toro,
1470:His master’s pain was his pain. And it hurt him more for his master to be sick than for him to be sick himself. When the house started burning down, that type of Negro would fight harder to put the master’s house out than the master himself would. But then you had another Negro out in the field. The house Negro was in the minority. The masses—the field Negroes were the masses. They were in the majority. When the master got sick, they prayed that he’d die. If his house caught on fire, they'd pray for a wind to come along and fan the breeze. ~ Malcolm X,
1471:My worlds are completely different. Painting is a peaceful world, and it's a different vibe than having a great match. You are able to look back at what you created when you finish. Recording music is an entirely different monster. When you finally write something, you do a demo and then you go into the studio. Doing the master version, that's the best feeling ever - especially when you're so proud of what you've written, and you can't wait for people to hear it. That's actually very similar to trying to tell a story in a wrestling match. ~ Jeff Hardy,
1472:Even more remote from his way of thinking, even more impossible than any other thought, would have been words such as this: “Is it only I alone who have created this experience, or is it objective reality? Does the Master have the same feelings as I, or would mine amuse him? Are my thoughts new, unique, my own, or have the Master and many before him experienced and thought exactly the same?” No, for him there were no such analyses and differentiations. Everything was reality, was steeped in reality, full of it as bread dough is of yeast. ~ Hermann Hesse,
1473:In harmony with the Tao, the sky is clear and spacious, the earth is solid and full, all creature flourish together, content with the way they are, endlessly repeating themselves, endlessly renewed. When man interferes with the Tao, the sky becomes filthy, the earth becomes depleted, the equilibrium crumbles, creatures become extinct. The Master views the parts with compassion, because he understands the whole. His constant practice is humility. He doesn't glitter like a jewel but lets himself be shaped by the Tao, as rugged and common as stone. ~ Laozi,
1474:Strangely, they seemed to like him, hold him in contempt, and fear him all at the same time. This confused me because I felt just about the same mixture of emotions for him myself. I had thought my feelings were complicated because he and I had such a strange relationship. But then, slavery of any kind fostered strange relationships. Only the overseer drew simple, unconflicting emotions of hatred and fear when he appeared briefly. But then, it was part of the overseer’s job to be hated and feared while the master kept his hands clean. ~ Octavia E Butler,
1475:Do you want to improve the world? I don't think it can be done. The world is sacred. It can't be improved. If you tamper with it, you'll ruin it. If you treat it like an object, you'll lose it. There is a time for being ahead, a time for being behind; a time for being in motion, a time for being at rest; a time for being vigorous, a time for being exhausted; a time for being safe, a time for being in danger. The Master sees things as they are, without trying to control them. She lets them go their own way, and resides at the center of the circle. ~ Laozi,
1476:And of the sixth day yet remained
There wanted yet the master work, the end
Of all yet done: a creature who not prone
And brute as other creatures but endued
With sanctity of reason might erect
His stature and, upright with front serene,
Govern the rest, self-knowing, and from thence
Magnanimous to correspond with Heaven,
But grateful to acknowledge whence his good
Descends, thither with heart and voice and eyes
Directed in devotion to adore
And worship God supreme who made him chief
Of all His works. ~ John Milton,
1477:Undoubtedly the master enjoys total freedom first as regards the slave, since the latter recognizes him
totally, and then as regards the natural world, since by his work the slave transforms it into objects of
enjoyment which the master consumes in a perpetual affirmation of his own identity. However, this
autonomy is not absolute. The master, to his misfortune, is recognized in his autonomy by a
consciousness that he himself does not recognize as autonomous. Therefore he cannot be satisfied and his
autonomy is only negative. ~ Albert Camus,
1478:Everyone seemed to just accept what was happening. The eradication of the individual, the reduction of the people to a faceless gray mass shouting “heil” on command. It was as though everyone in Germany had become paralyzed. They’d screamed for change until their voices were hoarse, and they’d gotten the change they’d clamored for. But what happened when that change wasn’t for the better? He no longer recognized his country. And how could they change anything now—now that they were up against forces like Goebbels, the master of agitation? ~ Jesper Bugge Kold,
1479:What kind of authority can there be for an 'Apostle' who, unlike the other Apostles, had never been prepared for the Apostolic office in Jesus' own school but had only later dared to claim the Apostolic office on the basis of his own authority? The only question comes to be how the apostle Paul appears in his Epistles to be so indifferent to the historical facts of the life of Jesus....He bears himself but little like a disciple who has received the doctrines and the principles which he preaches from the Master whose name he bears. ~ Ferdinand Christian Baur,
1480:Be like a servant waiting for the return of the master,” says Jesus. The servant does not know at what hour the master is going to come. So he stays awake, alert, poised, still, lest he miss the master’s arrival. In another parable, Jesus speaks of the five careless (unconscious) women who do not have enough oil (consciousness) to keep their lamps burning (stay present) and so miss the bridegroom (the Now) and don’t get to the wedding feast (enlightenment). These five stand in contrast to the five wise women who have enough oil (stay conscious). ~ Eckhart Tolle,
1481:Hamilton was not the master builder of the Constitution: the laurels surely go to James Madison. He was, however, its foremost interpreter, starting with The Federalist and continuing with his Treasury tenure, when he had to expound constitutional doctrines to accomplish his goals. He lived, in theory and practice, every syllable of the Constitution. For that reason, historian Clinton Rossiter insisted that Hamilton’s “works and words have been more consequential than those of any other American in shaping the Constitution under which we live.” 40 ~ Ron Chernow,
1482:We must acknowledge the random events that went our way, because acknowledging our good fortune—and not telling ourselves that everything we did was some stroke of genius—lets us make more realistic assessments and decisions. The existence of luck also reminds us that our activities are less repeatable. Since change is inevitable, the question is: Do you act to stop it and try to protect yourself from it, or do you become the master of change by accepting it and being open to it? My view, of course, is that working with change is what creativity is ~ Ed Catmull,
1483:It is the Divine who is the Master - the Self is inactive, it is always a silent wideness supporting all things - that is the static aspect. There is also the dynamic aspect through which the Divine works - behind that is the Mother. You must not lose sight of that, that it is through the Mother that all things are attained.
Again I feel that this Self is not only the Lord of this being, but that I myself am this Self. All these feelings are within myself, not above me; they come down from above. ~ Sri Aurobindo, The Mother With Letters On The Mother [T8],
1484:When some people say, as they do, that when we preach faith alone good works are forbidden, it is as if I were to say to a sick man, “If you had health you would have the full use of all your limbs, but without health the works of all your limbs are nothing,” and from this he wanted to infer that I had forbidden the works of his limbs. Whereas on the contrary I meant that the health must first be there to work all the works of all his limbs. In the same way faith must be the master-workman and captain in all the works, or they are nothing at all. ~ Martin Luther,
1485:You were supposed to be like me," Kevin said. "You were a gift, another player for the master to train. You had two days to win him over: an initial scrimmage with us to show off your potential and a second scrimmage to prove you could adapt to and implement his instructions and criticisms. If afterward he decided you weren't worth his time you would be executed by your own father."
Neil swallowed hard. "How did I do?" "Your mother wouldn't risk failure," Kevin said. "You never made it to the second practice. She disappeared with you overnight. ~ Nora Sakavic,
1486:William Ernest Henley Out of the night that covers me, Black as the Pit from pole to pole, I thank whatever gods may be For my unconquerable soul. In the fell clutch of circumstance I have not winced nor cried aloud. Under the bludgeonings of chance My head is bloody, but unbowed. Beyond this place of wrath and tears Looms but the Horror of the shade, And yet the menace of the years Finds and shall find me unafraid. It matters not how strait the gate, How charged with punishments the scroll, I am the master of my fate; I am the captain of my soul. ~ Preeti Shenoy,
1487:Once upon a time an academic scientist went to visit a Zen Master, famous for being very wise. After greeting the scholar, the master offered him tea. As they sat together, the monk began to pour the tea into the scholar's cup. He poured until the tea overflowed onto the saucer, then the table and finally onto the floor.

When the scholar could not stand it any more, he blurted out: "Stop, stop, can't you see the cup is full?" To which the Zen Master replied: "Yes, I can, and until your mind is empty, you will not hear what I have to say. ~ Jeffrey Armstrong,
1488:The true friend of property, the true conservative, is he who insists that property shall be the servant and not the master of the commonwealth; who insists that the creature of man’s making shall be the servant and not the master of the man who made it. The citizens of the United States must effectively control the mighty commercial forces which they have called into being. There can be no effective control of corporations while their political activity remains. To put an end to it will be neither a short nor an easy task, but it can be done. ~ Theodore Roosevelt,
1489:31. For your exercise this week, visualize your friend, see him exactly as you last saw him, see the room, the furniture, recall the conversation, now see his face, see it distinctly, now talk to him about some subject of mutual interest; see his expression change, watch him smile. Can you do this? All right, you can; then arouse his interest, tell him a story of adventure, see his eyes light up with the spirit of fun or excitement. Can you do all of this? If so, your imagination is good, you are making excellent progress. ~ Charles F Haanel, The Master Key System,
1490:On the question of his own enlightenment the Master always remained reticent, even though the disciples tried every means to get him to talk. All the information they had on this subject was what the Master once said to his youngest son, who wanted to know what his father felt when he became enlightened. The answer was, 'A fool.'
When the boy asked why, the Master had replied, 'Well, son, it was like going to great pains to break into a house by climbing a ladder and smashing a window--- and realizing later that the door of the house was open. ~ Anthony de Mello,
1491:The gifts of the Master are these: freedom, life, hope, new direction, transformation, and intimacy with God. If the cross was the end of the story, we would have no hope. But the cross isn't the end. Jesus didn't escape from death; he conquered it and opened the way to heaven for all who will dare to believe. The truth of this moment, if we let it sweep over us, is stunning. It means Jesus really is who he claimed to be, we are really as lost as he said we are, and he really is the only way for us to intimately and spiritually connect with God again. ~ Steven James,
1492:A good traveler has no fixed plans and is not intent upon arriving. A good artist lets his intuition lead him wherever it wants. A good scientist has freed himself of concepts and keeps his mind open to what is. Thus the Master is available to all people and doesn't reject anyone. He is ready to use all situations and doesn't waste anything. This is called embodying the light. What is a good man but a bad man's teacher? What is a bad man but a good man's job? If you don't understand this, you will get lost, however intelligent you are. It is the great secret. ~ Laozi,
1493:The Master Speed No speed of wind or water rushing by but you have speed far greater. You can climb back up a stream of radiance to the sky, and back through history up the stream of time. And you were given this swiftness, not for haste nor chiefly that you may go where you will, but in the rush of everything to waste, that you may have the power of standing still-- off any still or moving thing you say. Two such as you with such a master speed From one another once you are agreed that life is only life forevermore together wing to wing and oar to oar. ~ Robert Frost,
1494:The organs are the horses, the mind is the rein, the intellect is the charioteer, the soul is the rider, and the body is the chariot. The master of the household, the King, the Self of man, is sitting in this chariot. If the horses are very strong and do not obey the rein, if the charioteer, the intellect, does not know how to control the horses, then the chariot will come to grief. But if the organs, the horses, are well controlled, and if the rein, the mind, is well held in the hands of the charioteer, the intellect, the chariot reaches the goal. ~ Swami Vivekananda,
1495:One rather odd use of xerography insures that brides get the wedding presents they want. The prospective bride submits her list of preferred presents to a department store; the store sends the list to its bridal-registry counter, which is equipped with a Xerox copier; each friend of the bride, having been tactfully briefed in advance, comes to this counter and is issued a copy of the list, whereupon he does his shopping and then returns the copy with the purchased items checked off, so that the master list may be revised and thus ready for the next donor. ~ John Brooks,
1496:Unless we are all mad, there is at the back of the most bewildering business a story: and if we are all mad, there is no such thing as madness. If I set a house on fire, it is quite true that I may illuminate many other people's weaknesses as well as my own. It may be that the master of the house was burned because he was drunk; it may be that the mistress of the house was burned because she was stingy, and perished arguing about the expense of the fire-escape. It is, nevertheless, broadly true that they both were burned because I set fire to their house. ~ G K Chesterton,
1497:The Poet Fears Failure
The poet fears failure
& so she says
"Hold on pen-what if the critics
hate me?"
& with that question
she blots out more lines
than any critic could.
The critic is only doing his job:
keeping the poet lonely.
He barks
like a dog at the door
when the master comes home.
It's in his doggy nature.
If he didn't know the poet
for the boss,
he wouldn't bark so loud.
& the poet?
It's in her nature
to fear failure
but not to let that fear
blot out
her lines.
~ Erica Jong,
1498:When you're in pajamas that are sagging in the ass because you've got a battery pack that's weighing them down, and covered in 2,000 LEDs, and your face has 150 black dots on it, and you're probably standing in six-inch heels, it is a big challenge to imagine that you're the master of the universe when the rest of your cast members are laughing their ass off at you. So there's no question that there was a very difficult task that I had, but it wasn't living up to somebody else's expectations of the story. I was just trying to do the screenplay that was written. ~ Billy Crudup,
1499:Jake’s gaze shot to the woman standing in his hall. He realized he was standing naked, now with a hard-on, in front of— He snagged back his towel. Unfortunately, Macy fought him for it. It became a tug-of-war between them. “Shit!” Finally coming to his senses, he slammed the bedroom door closed. He heard Macy dash for the master bath and close herself in. As he stared at the door, laughter bubbled up in his chest. Then, taking a deep breath, he opened the door an inch. “Mom, hold on. I’ll . . . be right out.” I’ll just leave,” his mom yelled, obviously shaken. ~ Christie Craig,
1500:When you see evil do not form ideas that are in the likeness of that evil; do not think of the evil as bad, but try to understand the forces that are back of that evil—forces that are good in themselves, though misdirected in their present state. By trying to understand the nature of the power that is back of evil or adversity, you will not form bad ideas, and therefore will feel no bad effects from experiences that may seem undesirable. At the same time, you will think your own thought about the experiences, thereby developing the power of the master mind. ~ Christian D Larson,

IN CHAPTERS [150/786]



  293 Integral Yoga
   89 Poetry
   71 Yoga
   70 Occultism
   29 Philosophy
   27 Christianity
   12 Psychology
   11 Fiction
   4 Science
   3 Theosophy
   3 Philsophy
   3 Mythology
   3 Mysticism
   3 Integral Theory
   3 Hinduism
   2 Sufism
   2 Buddhism
   2 Baha i Faith
   1 Zen
   1 Thelema
   1 Education
   1 Cybernetics
   1 Alchemy


  290 Sri Aurobindo
   88 The Mother
   61 Nolini Kanta Gupta
   56 Sri Ramakrishna
   52 Aleister Crowley
   42 Satprem
   12 A B Purani
   11 Walt Whitman
   11 Nirodbaran
   11 Carl Jung
   9 James George Frazer
   8 Swami Krishnananda
   8 Saint Augustine of Hippo
   8 Pierre Teilhard de Chardin
   8 Friedrich Schiller
   8 Aldous Huxley
   7 Sri Ramana Maharshi
   7 Robert Browning
   7 Plato
   6 William Wordsworth
   6 Swami Vivekananda
   6 Percy Bysshe Shelley
   6 H P Lovecraft
   5 Friedrich Nietzsche
   4 Saint Teresa of Avila
   4 Plotinus
   3 Saint John of Climacus
   3 Rudolf Steiner
   3 Ralph Waldo Emerson
   3 Johann Wolfgang von Goethe
   3 George Van Vrekhem
   3 Franz Bardon
   3 Anonymous
   2 William Butler Yeats
   2 Ovid
   2 Mahendranath Gupta
   2 Lucretius
   2 Li Bai
   2 Jorge Luis Borges
   2 Jalaluddin Rumi
   2 Hafiz
   2 Genpo Roshi
   2 Dadu Dayal
   2 Baha u llah


   64 The Synthesis Of Yoga
   61 Record of Yoga
   55 The Gospel of Sri Ramakrishna
   25 Magick Without Tears
   23 Liber ABA
   22 Essays On The Gita
   20 The Life Divine
   14 Collected Works of Nolini Kanta Gupta - Vol 05
   12 The Divine Comedy
   12 Evening Talks With Sri Aurobindo
   12 Essays In Philosophy And Yoga
   12 Collected Works of Nolini Kanta Gupta - Vol 03
   11 Whitman - Poems
   11 Twelve Years With Sri Aurobindo
   11 Talks
   9 The Secret Of The Veda
   9 The Golden Bough
   8 The Study and Practice of Yoga
   8 The Perennial Philosophy
   8 Schiller - Poems
   8 Questions And Answers 1956
   8 Prayers And Meditations
   8 Hymns to the Mystic Fire
   8 Collected Works of Nolini Kanta Gupta - Vol 08
   8 Collected Works of Nolini Kanta Gupta - Vol 02
   7 The Human Cycle
   7 Savitri
   7 Questions And Answers 1957-1958
   7 On Thoughts And Aphorisms
   7 Mysterium Coniunctionis
   7 Collected Poems
   7 Browning - Poems
   6 Wordsworth - Poems
   6 Words Of Long Ago
   6 The Blue Cliff Records
   6 The Bible
   6 Sri Aurobindo or the Adventure of Consciousness
   6 Shelley - Poems
   6 Questions And Answers 1955
   6 On the Way to Supermanhood
   6 Lovecraft - Poems
   6 Letters On Yoga II
   6 Essays Divine And Human
   6 Collected Works of Nolini Kanta Gupta - Vol 01
   6 City of God
   5 Words Of The Mother II
   5 Vedic and Philological Studies
   5 The Secret Doctrine
   5 Some Answers From The Mother
   5 Questions And Answers 1953
   5 Questions And Answers 1950-1951
   5 Letters On Yoga IV
   5 Isha Upanishad
   5 Collected Works of Nolini Kanta Gupta - Vol 07
   5 Collected Works of Nolini Kanta Gupta - Vol 04
   5 Agenda Vol 01
   5 5.1.01 - Ilion
   4 Thus Spoke Zarathustra
   4 Questions And Answers 1929-1931
   4 Kena and Other Upanishads
   4 Crowley - Poems
   3 The Way of Perfection
   3 The Ladder of Divine Ascent
   3 The Confessions of Saint Augustine
   3 Preparing for the Miraculous
   3 Hymn of the Universe
   3 Faust
   3 Emerson - Poems
   3 Bhakti-Yoga
   3 Agenda Vol 11
   3 Agenda Vol 10
   3 Agenda Vol 08
   3 Agenda Vol 07
   3 Agenda Vol 06
   3 Agenda Vol 02
   2 Yeats - Poems
   2 The Red Book Liber Novus
   2 The Practice of Psycho therapy
   2 The Practice of Magical Evocation
   2 Theosophy
   2 The Future of Man
   2 Raja-Yoga
   2 Questions And Answers 1954
   2 Plotinus - Complete Works Vol 04
   2 Plotinus - Complete Works Vol 03
   2 Of The Nature Of Things
   2 Metamorphoses
   2 Li Bai - Poems
   2 Let Me Explain
   2 Beating the Cloth Drum Letters of Zen Master Hakuin
   2 Anonymous - Poems
   2 Agenda Vol 13
   2 Agenda Vol 05


00.02 - Mystic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   We can make a distinction here between two types of expression which we have put together indiscriminately, figures and symbols. Figures, we may say, are those that are constructed by the rational mind, the intellect; they are mere metaphors and similes and are not organically related to the thing experienced, but put round it as a robe that can be dropped or changed without affecting the experience itself. Thus, for example, when the Upanishad says, tmnam rathinam viddhi (Know that the soul is The Master of the chariot who sits within it) or indriyi haynhu (The senses, they say, are the horses), we have here only a comparison or analogy that is common and natural to the poetic manner. The particular figure or simile used is not inevitable to the idea or experience that it seeks to express, its part and parcel. On the other hand, take this Upanishadic perception: hirayamayena patrea satyasyphitam mukham (The face of the Truth lies hidden under the golden orb). Here the symbol is not mere analogy or comparison, a figure; it is one with the very substance of the experience the two cannot be separated. Or when the Vedas speak of the kindling of the Fire, the rushing of the waters or the rise of the Dawn, the images though taken from the material world, are not used for the sake of mere comparison, but they are the embodiments, the living forms of truths experienced in another world.
   When a Mystic refers to the Solar Light or to the Fire the light, for example, that struck down Saul and transformed him into Saint Paul or the burning bush that visited Moses, it is not the physical or material object that he means and yet it is that in a way. It is the materialization of something that is fundamentally not material: some movement in an inner consciousness precipitates itself into the region of the senses and takes from out of the material the form commensurable with its nature that it finds there.

00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The first boon regards the individual, that is to say, the individual identity and integrity. It asks for the maintenance of that individuality so that it may be saved from the dissolution that Death brings about. Death, of course, means the dissolution of the body, but it represents also dissolution pure and simple. Indeed death is a process which does not stop with the physical phenomenon, but continues even after; for with the body gone, the other elements of the individual organism, the vital and the mental too gradually fall off, fade and dissolve. Nachiketas wishes to secure from Death the safety and preservation of the earthly personality, the particular organisation of mind and vital based upon a recognisable physical frame. That is the first necessity for the aspiring mortalfor, it is said, the body is the first instrument for the working out of one's life ideal. But man's true personality, the real individuality lies beyond, beyond the body, beyond the life, beyond the mind, beyond the triple region that Death lords it over. That is the divine world, the Heaven of the immortals, beyond death and beyond sorrow and grief. It is the hearth secreted in the inner heart where burns the Divine Fire, the God of Life Everlasting. And this is the nodus that binds together the threefold status of the manifested existence, the body, the life and the mind. This triplicity is the structure of name and form built out of the bricks of experience, the kiln, as it were, within which burns the Divine Agni, man's true soul. This soul can be reached only when one exceeds the bounds and limitations of the triple cord and experiences one's communion and identity with all souls and all existence. Agni is the secret divinity within, within the individual and within the world; he is the Immanent Divine, the cosmic godhead that holds together and marshals all the elements and components, all the principles that make up the manifest universe. He it is that has entered into the world and created facets of his own reality in multiple forms: and it is he that lies secret in the human being as the immortal soul through all its adventure of life and death in the series of incarnations in terrestrial evolution. The adoration and realisation of this Immanent Divinity, the worship of Agni taught by Yama in the second boon, consists in the triple sacrifice, the triple work, the triple union in the triple status of the physical, the vital and the mental consciousness, The Mastery of which leads one to the other shore, the abode of perennial existence where the human soul enjoys its eternity and unending continuity in cosmic life. Therefore, Agni, The Master of the psychic being, is called jtaveds, he who knows the births, all the transmigrations from life to life.
   The third boon is the secret of secrets, for it is the knowledge and realisation of Transcendence that is sought here. Beyond the individual lies the universal; is there anything beyond the universal? The release of the individual into the cosmic existence gives him the griefless life eternal: can the cosmos be rolled up and flung into something beyond? What would be the nature of that thing? What is there outside creation, outside manifestation, outside Maya, to use a latter day term? Is there existence or non-existence (utter dissolution or extinctionDeath in his supreme and absolute status)? King Yama did not choose to answer immediately and even endeavoured to dissuade Nachiketas from pursuing the question over which people were confounded, as he said. Evidently it was a much discussed problem in those days. Buddha was asked the same question and he evaded it, saying that the pragmatic man should attend to practical and immediate realities and not, waste time and energy in discussing things ultimate and beyond that have hardly any relation to the present and the actual.

00.05 - A Vedic Conception of the Poet, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   'Kavi' is an invariable epithet of the gods. The Vedas mean by this attribute to bring out a most fundamental character, an inalienable dharma of the heavenly host. All the gods are poets; and a human being can become a poet only in so far as he attains to the nature and status of a god. Who is then a kavi? The Poet is he who by his poetic power raises forms of beauty in heavenkavi kavitv divi rpam sajat.1Thus the essence of poetic power is to fashion divine Beauty, to reveal heavenly forms. What is this Heaven whose forms the Poet discovers and embodies? HeavenDyaushas a very definite connotation in the Veda. It means the luminous or divine Mind 2the mind purified of its obscurity and limitations, due to subjection to the external senses, thus opening to the higher Light, receiving and recording faithfully the deeper and vaster movements and vibrations of the Truth, giving them a form, a perfect body of the right thought and the right word. Indra is the lord of this world and he can be approached only with an enkindled intelligence, ddhay man,3a faultless understanding, sumedh. He is the supreme Artisan of the poetic power,Tash, the maker of perfect forms, surpa ktnum.4 All the gods turn towards Indra and become gods and poets, attain their Great Names of Supreme Beauty.5 Indra is also The Master of the senses, indriyas, who are his hosts. It is through this mind and the senses that the poetic creation has to be manifested. The mind spreads out wide the Poet's weaving;6 the poet is the priest who calls down and works out the right thinking in the sacrificial labour of creation.7 But that creation is made in and through the inner mind and the inner senses that are alive to the subtle formation of a vaster knowledge.8 The poet envisages the golden forms fashioned out of the very profundity of the consciousness.9 For the substance, the material on which the Poet works, is Truth. The seat of the Truth the poets guard, they uphold the supreme secret Names.10 The poet has the expressive utterance, the creative word; the poet is a poet by his poetic creation-the shape faultlessly wrought out that unveils and holds the Truth.11The form of beauty is the body of the Truth.
   The poet is a trinity in himself. A triune consciousness forms his personality. First of all, he is the Knower-the Seer of the Truth, kavaya satyadrara. He has the direct vision, the luminous intelligence, the immediate perception.12 A subtle and profound and penetrating consciousness is his,nigam, pracetas; his is the eye of the Sun,srya caku.13 He secures an increased being through his effulgent understanding.14 In the second place, the Poet is not only Seer but Doer; he is knower as well as creator. He has a dynamic knowledge and his vision itself is power, ncak;15 he is the Seer-Will,kavikratu.16 He has the blazing radiance of the Sun and is supremely potent in his self-Iuminousness.17 The Sun is the light and the energy of the Truth. Even like the Sun the Poet gives birth to the Truth, srya satyasava, satyya satyaprasavya. But the Poet as Power is not only the revealer or creator,savit, he is also the builder or fashioner,ta, and he is the organiser,vedh is personality. First of all, he is the Knower-the Seer of the Truth, kavaya satyadrara, of the Truth.18 As Savita he manifests the Truth, as Tashta he gives a perfected body and form to the Truth, and as Vedha he maintains the Truth in its dynamic working. The effective marshalling and organisation of the Truth is what is called Ritam, the Right; it is also called Dharma,19 the Law or the Rhythm, the ordered movement and invincible execution of the Truth. The Poet pursues the Path of the Right;20 it is he who lays out the Path for the march of the Truth, the progress of the Sacrifice.21 He is like a fast steed well-yoked, pressing forward;22 he is the charger that moves straight and unswerving and carries us beyond 23into the world of felicity.
  --
   Where then is the birth of the Poets? Ask it of The Masters. The Poets have seized and mastered the Mind, they have the perfect working and they fashion the Heaven.
   On this Earth they hold everywhere in themselves all the secrets. They make Earth and Heaven move together, so that they may realise their heroic strength. They measure them with their rhythmic measurings, they hold in their controlled grasp the vast and great twins, and unite them and establish between them the mid-world of Delight for the perfect poise.30

000 - Humans in Universe, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
  commanded the line of most efficient high seas supply would become The Masters
  of world wealth. Ships could carry cargoes that overland caravans could not.

0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  THE "EGO" OF The Master
  SUMMARY OF The Master'S SPIRITUAL EXPERIENCES
  BRAHMO SAMAJ
  --
  INJURY TO The Master'S ARM
  BEGINNING OF HIS ILLNESS
  --
   About this time Totapuri was suddenly laid up with a severe attack of dysentery. On account of this miserable illness he found it impossible to meditate. One night the pain became excruciating. He could no longer concentrate on Brahman. The body stood in the way. He became incensed with its demands. A free soul, he did not at all care for the body. So he determined to drown it in the Ganges. Thereupon he walked into the river. But, lo! He walks to the other bank." (This version of the incident is taken from the biography of Sri Ramakrishna by Swami Saradananda, one of The Master's direct disciples.) Is there not enough water in the Ganges? Standing dumbfounded on the other bank he looks back across the water. The trees, the temples, the houses, are silhouetted against the sky. Suddenly, in one dazzling moment, he sees on all sides the presence of the Divine Mother. She is in everything; She is everything. She is in the water; She is on land. She is the body; She is the mind. She is pain; She is comfort. She is knowledge; She is ignorance. She is life; She is death. She is everything that one sees, hears, or imagines. She turns "yea" into "nay", and "nay" into "yea". Without Her grace no embodied being can go beyond Her realm. Man has no free will. He is not even free to die. Yet, again, beyond the body and mind She resides in Her Transcendental, Absolute aspect. She is the Brahman that Totapuri had been worshipping all his life.
   Totapuri returned to Dakshineswar and spent the remaining hours of the night meditating on the Divine Mother. In the morning he went to the Kali temple with Sri Ramakrishna and prostrated himself before the image of the Mother. He now realized why he had spent eleven months at Dakshineswar. Bidding farewell to the disciple, he continued on his way, enlightened.
  --
   Sri Ramakrishna used to say that when the flower blooms the bees come to it for honey of their own accord. Now many souls began to visit Dakshineswar to satisfy their spiritual hunger. He, the devotee and aspirant, became The Master. Gauri, the great scholar who had been one of the first to proclaim Sri Ramakrishna an Incarnation of God, paid The Master a visit in 1870 and with The Master's blessings renounced the world. Narayan Shastri, another great pundit, who had mastered the six systems of Hindu philosophy and had been offered a lucrative post by the Maharaja of Jaipur, met The Master and recognized in him one who had realized in life those ideals which he himself had encountered merely in books. Sri Ramakrishna initiated Narayan Shastri, at his earnest request, into the life of sannyas. Pundit Padmalochan, the court pundit of the Maharaja of Burdwan, well known for his scholarship in both the Vedanta and the Nyaya systems of philosophy, accepted The Master as an Incarnation of God. Krishnakishore, a Vedantist scholar, became devoted to The Master. And there arrived Viswanath Upadhyaya, who was to become a favourite devotee; Sri Ramakrishna always addressed him as "Captain". He was a high officer of the King of Nepal and had received the title of Colonel in recognition of his merit. A scholar of the Gita, the Bhagavata, and the Vedanta philosophy, he daily performed the worship of his Chosen Deity with great devotion. "I have read the Vedas and the other scriptures", he said. "I have also met a good many monks and devotees in different places. But it is in Sri Ramakrishna's presence that my spiritual yearnings have been fulfilled. To me he seems to be the embodiment of the truths of the scriptures."
   The Knowledge of Brahman in nirvikalpa samadhi had convinced Sri Ramakrishna that the gods of the different religions are but so many readings of the Absolute, and that the Ultimate Reality could never be expressed by human tongue. He understood that all religions lead their devotees by differing paths to one and the same goal. Now he became eager to explore some of the alien religions; for with him understanding meant actual experience.
  --
   Eight years later, some time in November 1874, Sri Ramakrishna was seized with an irresistible desire to learn the truth of the Christian religion. He began to listen to readings from the Bible, by Sambhu Charan Mallick, a gentleman of Calcutta and a devotee of The Master. Sri Ramakrishna became fascinated by the life and teachings of Jesus. One day he was seated in the parlour of Jadu Mallick's garden house (This expression is used throughout to translate the Bengali word denoting a rich man's country house set in a garden.) at Dakshineswar, when his eyes became fixed on a painting of the Madonna and Child. Intently watching it, he became gradually overwhelmed with divine emotion. The figures in the picture took on life, and the rays of light emanating from them entered his soul. The effect of this experience was stronger than that of the vision of Mohammed. In dismay he cried out, "O Mother! What are You doing to me?" And, breaking through the barriers of creed and religion, he entered a new realm of ecstasy. Christ possessed his soul. For three days he did not set foot in the Kali temple. On the fourth day, in the afternoon, as he was walking in the Panchavati, he saw coming toward him a person with beautiful large eyes, serene countenance, and fair skin. As the two faced each other, a voice rang out in the depths of Sri Ramakrishna's soul: "Behold the Christ, who shed His heart's blood for the redemption of the world, who suffered a sea of anguish for love of men. It is He, The Master Yogi, who is in eternal union with God. It is Jesus, Love Incarnate." The Son of Man embraced the Son of the Divine Mother and merged in him. Sri Ramakrishna krishna realized his identity with Christ, as he had already realized his identity with Kali, Rama, Hanuman, Radha, Krishna, Brahman, and Mohammed. The Master went into samadhi and communed with the Brahman with attributes. Thus he experienced the truth that Christianity, too, was a path leading to God-Consciousness. Till the last moment of his life he believed that Christ was an Incarnation of God. But Christ, for him, was not the only Incarnation; there were others — Buddha, for instance, and Krishna.
   --- ATTITUDE TOWARD DIFFERENT RELIGIONS
  --
   In 1867 Sri Ramakrishna returned to Kamarpukur to recuperate from the effect of his austerities. The peaceful countryside, the simple and artless companions of his boyhood, and the pure air did him much good. The villagers were happy to get back their playful, frank, witty, kind-hearted, and truthful Gadadhar, though they did not fail to notice the great change that had come over him during his years in Calcutta. His wife, Sarada Devi, now fourteen years old, soon arrived at Kamarpukur. Her spiritual development was much beyond her age and she was able to understand immediately her husband's state of mind. She became eager to learn from him about God and to live with him as his attendant. The Master accepted her cheerfully both as his disciple and as his spiritual companion. Referring to the experiences of these few days, she once said: "I used to feel always as if a pitcher full of bliss were placed in my heart. The joy was indescribable."
   --- PILGRIMAGE
   On January 27, 1868, Mathur Babu with a party of some one hundred and twenty-five persons set out on a pilgrimage to the sacred places of northern India. At Vaidyanath in Behar, when The Master saw the inhabitants of a village reduced by poverty and starvation to mere skeletons, he requested his rich patron to feed the people and give each a piece of cloth. Mathur demurred at the added expense. The Master declared bitterly that he would not go on to Benares, but would live with the poor and share their miseries. He actually left Mathur and sat down with the villagers. Whereupon Mathur had to yield. On another occasion, two years later, Sri Ramakrishna showed a similar sentiment for the poor and needy. He accompanied Mathur on a tour to one of the latter's estates at the time of the collection of rents. For two years the harvests had failed and the tenants were in a state of extreme poverty. The Master asked Mathur to remit their rents, distribute help to them, and in addition give the hungry people a sumptuous feast. When Mathur grumbled, The Master said: "You are only the steward of the Divine Mother. They are the Mother's tenants. You must spend the Mother's money. When they are suffering, how can you refuse to help them? You must help them." Again Mathur had to give in. Sri Ramakrishna's sympathy for the poor sprang from his perception of God in all created beings. His sentiment was not that of the humanist or philanthropist. To him the service of man was the same as the worship of God.
   The party entered holy Benares by boat along the Ganges. When Sri Ramakrishna's eyes fell on this city of Siva, where had accumulated for ages the devotion and piety of countless worshippers, he saw it to be made of gold, as the scriptures declare. He was visibly moved. During his stay in the city he treated every particle of its earth with utmost respect. At the Manikarnika Ghat, the great cremation ground of the city, he actually saw Siva, with ash-covered body and tawny matted hair, serenely approaching each funeral pyre and breathing into the ears of the corpses the mantra of liberation; and then the Divine Mother removing from the dead their bonds. Thus he realized the significance of the scriptural statement that anyone dying in Benares attains salvation through the grace of Siva. He paid a visit to Trailanga Swami, the celebrated monk, whom he later declared to be a real paramahamsa, a veritable image of Siva.
  --
   On the return journey Mathur wanted to visit Gaya, but Sri Ramakrishna declined to go. He recalled his father's vision at Gaya before his own birth and felt that in the temple of Vishnu he would become permanently absorbed in God. Mathur, honouring The Master's wish, returned with his party to Calcutta.
   From Vrindavan The Master had brought a handful of dust. Part of this he scattered in the Panchavati; the rest he buried in the little hut where he had practised meditation. "Now this place", he said, "is as sacred as Vrindavan."
   In 1870 The Master went on a pilgrimage to Nadia, the birth-place of Sri Chaitanya. As the boat by which he travelled approached the sand-bank close to Nadia, Sri Ramakrishna had a vision of the "two brothers", Sri Chaitanya and his companion Nityananda, "bright as molten gold" and with haloes, rushing to greet him with uplifted hands. "There they come! There they come!" he cried. They entered his body and he went into a deep trance.
   --- RELATION WITH HIS WIFE
   In 1872 Sarada Devi paid her first visit to her husband at Dakshineswar. Four years earlier she had seen him at Kamarpukur and had tasted the bliss of his divine company. Since then she had become even more gentle, tender, introspective, serious, and unselfish. She had heard many rumours about her husband's insanity. People had shown her pity in her misfortune. The more she thought, the more she felt that her duty was to be with him, giving him, in whatever measure she could, a wife's devoted service. She was now eighteen years old. Accompanied by her father, she arrived at Dakshineswar, having come on foot the distance of eighty miles. She had had an attack of fever on the way. When she arrived at the temple garden The Master said sorrowfully: "Ah! You have come too late. My Mathur is no longer here to look after you." Mathur had passed away the previous year.
   The Master took up the duty of instructing his young wife, and this included everything from housekeeping to the Knowledge of Brahman. He taught her how to trim a lamp, how to behave toward people according to their differing temperaments, and how to conduct herself before visitors. He instructed her in the mysteries of spiritual life — prayer, meditation, japa, deep contemplation, and samadhi. The first lesson that Sarada Devi received was: "God is everybody's Beloved, just as the moon is dear to every child. Everyone has the same right to pray to Him. Out of His grace He reveals Himself to all who call upon Him. You too will see Him if you but pray to Him."
   Totapuri, coming to know of The Master's marriage, had once remarked: "What does it matter? He alone is firmly established in the Knowledge of Brahman who can adhere to his spirit of discrimination and renunciation even while living with his wife. He alone has attained the supreme illumination who can look on man and woman alike as Brahman. A man with the idea of sex may be a good aspirant, but he is still far from the goal." Sri Ramakrishna and his wife lived together at Dakshineswar, but their minds always soared above the worldly plane. A few months after Sarada Devi's arrival Sri Ramakrishna arranged, on an auspicious day, a special worship of Kali, the Divine Mother. Instead of an image of the Deity, he placed on the seat the living image, Sarada Devi herself. The worshipper and the worshipped went into deep samadhi and in the transcendental plane their souls were united. After several hours Sri Ramakrishna came down again to the relative plane, sang a hymn to the Great Goddess, and surrendered, at the feet of the living image, himself, his rosary, and the fruit of his life-long sadhana. This is known in Tantra as the Shorasi Puja, the "Adoration of Woman". Sri Ramakrishna realized the significance of the great statement of the Upanishad: "O Lord, Thou art the woman. Thou art the man; Thou art the boy. Thou art the girl; Thou art the old, tottering on their crutches. Thou pervadest the universe in its multiple forms."
   By his marriage Sri Ramakrishna admitted the great value of marriage in man's spiritual evolution, and by adhering to his monastic vows he demonstrated the imperative necessity of self-control, purity, and continence, in the realization of God. By this unique spiritual relationship with his wife he proved that husband and wife can live together as spiritual companions. Thus his life is a synthesis of the ways of life of the householder and the monk.
   --- THE "EGO" OF The Master
   In the nirvikalpa samadhi Sri Ramakrishna had realized that Brahman alone is real and the world illusory. By keeping his mind six months on the plane of the non-dual Brahman, he had attained to the state of the vijnani, the knower of Truth in a special and very rich sense, who sees Brahman not only in himself and in the transcendental Absolute, but in everything of the world. In this state of vijnana, sometimes, bereft of body-consciousness, he would regard himself as one with Brahman; sometimes, conscious of the dual world, he would regard himself as God's devotee, servant, or child. In order to enable The Master to work for the welfare of humanity, the Divine Mother had kept in him a trace of ego, which he described — according to his mood — as the "ego of Knowledge", the "ego of Devotion", the "ego of a child", or the "ego of a servant". In any case this ego of The Master, consumed by the fire of the Knowledge of Brahman, was an appearance only, like a burnt string. He often referred to this ego as the "ripe ego" in contrast with the ego of the bound soul, which he described as the "unripe" or "green" ego. The ego of the bound soul identifies itself with the body, relatives, possessions, and the world; but the "ripe ego", illumined by Divine Knowledge, knows the body, relatives, possessions, and the world to be unreal and establishes a relationship of love with God alone. Through this "ripe ego" Sri Ramakrishna dealt with the world and his wife. One day, while stroking his feet, Sarada Devi asked The Master, "What do you think of me?" Quick came the answer: "The Mother who is worshipped in the temple is the mother who has given birth to my body and is now living in the nahabat, and it is She again who is stroking my feet at this moment. Indeed, I always look on you as the personification of the Blissful Mother Kali."
   Sarada Devi, in the company of her husband, had rare spiritual experiences. She said: "I have no words to describe my wonderful exaltation of spirit as I watched him in his different moods. Under the influence of divine emotion he would sometimes talk on abstruse subjects, sometimes laugh, sometimes weep, and sometimes become perfectly motionless in samadhi. This would continue throughout the night. There was such an extraordinary divine presence in him that now and then I would shake with fear and wonder how the night would pass. Months went by in this way. Then one day he discovered that I had to keep awake the whole night lest, during my sleep, he should go into samadhi — for it might happen at any moment —, and so he asked me to sleep in the nahabat."
   --- SUMMARY OF The Master'S SPIRITUAL EXPERIENCES
   We have now come to the end of Sri Ramakrishna's sadhana, the period of his spiritual discipline. As a result of his supersensuous experiences he reached certain conclusions regarding himself and spirituality in general. His conclusions about himself may be summarized as follows:
  --
   During this period Sri Ramakrishna suffered several bereavements. The first was the death of a nephew named Akshay. After the young man's death Sri Ramakrishna said: "Akshay died before my very eyes. But it did not affect me in the least. I stood by and watched a man die. It was like a sword being drawn from its scabbard. I enjoyed the scene, and laughed and sang and danced over it. They removed the body and cremated it. But the next day as I stood there (pointing to the southeast verandah of his room), I felt a racking pain for the loss of Akshay, as if somebody were squeezing my heart like a wet towel. I wondered at it and thought that the Mother was teaching me a lesson. I was not much concerned even with my own body — much less with a relative. But if such was my pain at the loss of a nephew, how much more must be the grief of the householders at the loss of their near and dear ones!" In 1871 Mathur died, and some five years later Sambhu Mallick — who, after Mathur's passing away, had taken care of The Master's comfort. In 1873 died his elder brother Rameswar, and in 1876, his beloved mother. These bereavements left their imprint on the tender human heart of Sri Ramakrishna, albeit he had realized the immortality of the soul and the illusoriness of birth and death.
   In March 1875, about a year before the death of his mother, The Master met Keshab Chandra Sen. The meeting was a momentous event for both Sri Ramakrishna and Keshab. Here The Master for the first time came into actual, contact with a worthy representative of modern India.
   --- BRAHMO SAMAJ
  --
   Keshab Chandra Sen and Sri Ramakrishna met for the first time in the garden house of Jaygopal Sen at Belgharia, a few miles from Dakshineswar, where the great Brahmo leader was staying with some of his disciples. In many respects the two were poles apart, though an irresistible inner attraction was to make them intimate friends. The Master had realized God as Pure Spirit and Consciousness, but he believed in the various forms of God as well. Keshab, on the other hand, regarded image worship as idolatry and gave allegorical explanations of the Hindu deities. Keshab was an orator and a writer of books and magazine articles; Sri Ramakrishna had a horror of lecturing and hardly knew how to write his own name, Keshab's fame spread far and wide, even reaching the distant shores of England; The Master still led a secluded life in the village of Dakshineswar. Keshab emphasized social reforms for India's regeneration; to Sri Ramakrishna God-realization was the only goal of life. Keshab considered himself a disciple of Christ and accepted in a diluted form the Christian sacraments and Trinity; Sri Ramakrishna was the simple child of Kali, the Divine Mother, though he too, in a different way, acknowledged Christ's divinity. Keshab was a householder holder and took a real interest in the welfare of his children, whereas Sri Ramakrishna was a paramahamsa and completely indifferent to the life of the world. Yet, as their acquaintance ripened into friendship, Sri Ramakrishna and Keshab held each other in great love and respect. Years later, at the news of Keshab's death, The Master felt as if half his body had become paralyzed. Keshab's concepts of the harmony of religions and the Motherhood of God were deepened and enriched by his contact with Sri Ramakrishna.
   Sri Ramakrishna, dressed in a red-bordered dhoti, one end of which was carelessly thrown over his left shoulder, came to Jaygopal's garden house accompanied by Hriday. No one took notice of the unostentatious visitor. Finally The Master said to Keshab, "People tell me you have seen God; so I have come to hear from you about God." A magnificent conversation followed. The Master sang a thrilling song about Kali and forthwith went into samadhi. When Hriday uttered the sacred "Om" in his ears, he gradually came back to consciousness of the world, his face still radiating a divine brilliance. Keshab and his followers were amazed. The contrast between Sri Ramakrishna and the Brahmo devotees was very interesting. There sat this small man, thin and extremely delicate. His eyes were illumined with an inner light. Good humour gleamed in his eyes and lurked in the corners of his mouth. His speech was Bengali of a homely kind with a slight, delightful stammer, and his words held men enthralled by their wealth of spiritual experience, their inexhaustible store of simile and metaphor, their power of observation, their bright and subtle humour, their wonderful catholicity, their ceaseless flow of wisdom. And around him now were the sophisticated men of Bengal, the best products of Western education, with Keshab, the idol of young Bengal, as their leader.
   Keshab's sincerity was enough for Sri Ramakrishna. Henceforth the two saw each other frequently, either at Dakshineswar or at the temple of the Brahmo Samaj. Whenever The Master was in the temple at the time of divine service, Keshab would request him to speak to the congregation. And Keshab would visit the saint, in his turn, with offerings of flowers and fruits.
   --- OTHER BRAHMO LEADERS
   Gradually other Brahmo leaders began to feel Sri Ramakrishna's influence. But they were by no means uncritical admirers of The Master. They particularly disapproved of his ascetic renunciation and condemnation of "woman and gold".1 They measured him according to their own ideals of the householder's life. Some could not understand his samadhi and described it as a nervous malady. Yet they could not resist his magnetic personality.
   Among the Brahmo leaders who knew The Master closely were Pratap Chandra Mazumdar, Vijaykrishna Goswami, Trailokyanath Sannyal, and Shivanath Shastri.
   Shivanath, one day, was greatly impressed by The Master's utter simplicity and abhorrence of praise. He was seated with Sri Ramakrishna in the latter's room when several rich men of Calcutta arrived. The Master left the room for a few minutes. In the mean time Hriday, his nephew, began to describe his samadhi to the visitors. The last few words caught The Master's ear as he entered the room. He said to Hriday: "What a mean-spirited fellow you must be to extol me thus before these rich men! You have seen their costly apparel and their gold watches and chains, and your object is to get from them as much money as you can. What do I care about what they think of me? (Turning to the gentlemen) No, my friends, what he has told you about me is not true. It was not love of God that made me absorbed in God and indifferent to external life. I became positively insane for some time. The sadhus who frequented this temple told me to practise many things. I tried to follow them, and the consequence was that my austerities drove me to insanity." This is a quotation from one of Shivanath's books. He took The Master's words literally and failed to see their real import.
   Shivanath vehemently criticized The Master for his other-worldly attitude toward his wife. He writes: "Ramakrishna was practically separated from his wife, who lived in her village home. One day when I was complaining to some friends about the virtual widowhood of his wife, he drew me to one side and whispered in my ear: 'Why do you complain? It is no longer possible; it is all dead and gone.' Another day as I was inveighing against this part of his teaching, and also declaring that our program of work in the Brahmo Samaj includes women, that ours is a social and domestic religion, and that we want to give education and social liberty to women, the saint became very much excited, as was his way when anything against his settled conviction was asserted — a trait we so much liked in him — and exclaimed, 'Go, thou fool, go and perish in the pit that your women will dig for you.' Then he glared at me and said: 'What does a gardener do with a young plant? Does he not surround it with a fence, to protect it from goats and cattle? And when the young plant has grown up into a tree and it can no longer be injured by cattle, does he not remove the fence and let the tree grow freely?' I replied, 'Yes, that is the custom with gardeners.' Then he remarked, 'Do the same in your spiritual life; become strong, be full-grown; then you may seek them.' To which I replied, 'I don't agree with you in thinking that women's work is like that of cattle, destructive; they are our associates and helpers in our spiritual struggles and social progress' — a view with which he could not agree, and he marked his dissent by shaking his head. Then referring to the lateness of the hour he jocularly remarked, 'It is time for you to depart; take care, do not be late; otherwise your woman will not admit you into her room.' This evoked hearty laughter."
   Pratap Chandra Mazumdar, the right-hand man of Keshab and an accomplished Brahmo preacher in Europe and America, bitterly criticized Sri Ramakrishna's use of uncultured language and also his austere attitude toward his wife. But he could not escape the spell of The Master's personality. In the course of an article about Sri Ramakrishna, Pratap wrote in the "Theistic Quarterly Review": "What is there in common between him and me? I, a Europeanized, civilized, self-centred, semi-sceptical, so-called educated reasoner, and he, a poor, illiterate, unpolished, half-idolatrous, friendless Hindu devotee? Why should I sit long hours to attend to him, I, who have listened to Disraeli and Fawcett, Stanley and Max Muller, and a whole host of European scholars and divines? . . . And it is not I only, but dozens like me, who do the same. . . . He worships Siva, he worships Kali, he worships Rama, he worships Krishna, and is a confirmed advocate of Vedantic doctrines. . . . He is an idolater, yet is a faithful and most devoted meditator on the perfections of the One Formless, Absolute, Infinite Deity. . . . His religion is ecstasy, his worship means transcendental insight, his whole nature burns day and night with a permanent fire and fever of a strange faith and feeling. . . . So long as he is spared to us, gladly shall we sit at his feet to learn from him the sublime precepts of purity, unworldliness, spirituality, and inebriation in the love of God. . . . He, by his childlike bhakti, by his strong conceptions of an ever-ready Motherhood, helped to unfold it [God as our Mother] in our minds wonderfully. . . . By associating with him we learnt to realize better the divine attributes as scattered over the three hundred and thirty millions of deities of mythological India, the gods of the Puranas."
   The Brahmo leaders received much inspiration from their contact with Sri Ramakrishna. It broadened their religious views and kindled in their hearts the yearning for God-realization; it made them understand and appreciate the rituals and symbols of Hindu religion, convinced them of the manifestation of God in diverse forms, and deepened their thoughts about the harmony of religions. The Master, too, was impressed by the sincerity of many of the Brahmo devotees. He told them about his own realizations and explained to them the essence of his teachings, such as the necessity of renunciation, sincerity in the pursuit of one's own course of discipline, faith in God, the performance of one's duties without thought of results, and discrimination between the Real and the unreal.
   This contact with the educated and progressive Bengalis opened Sri Ramakrishna's eyes to a new realm of thought. Born and brought up in a simple village, without any formal education, and taught by the orthodox holy men of India in religious life, he had had no opportunity to study the influence of modernism on the thoughts and lives of the Hindus. He could not properly estimate the result of the impact of Western education on Indian culture. He was a Hindu of the Hindus, renunciation being to him the only means to the realization of God in life. From the Brahmos he learnt that the new generation of India made a compromise between God and the world. Educated young men were influenced more by the Western philosophers than by their own prophets. But Sri Ramakrishna was not dismayed, for he saw in this, too, the hand of God. And though he expounded to the Brahmos all his ideas about God and austere religious disciplines, yet he bade them accept from his teachings only as much as suited their tastes and temperaments.
   ^The term "woman and gold", which has been used throughout in a collective sense, occurs again and again in the teachings of Sri Ramakrishna to designate the chief impediments to spiritual progress. This favourite expression of The Master, "kaminikanchan", has often been misconstrued. By it he meant only "lust and greed", the baneful influence of which retards the aspirant's spiritual growth. He used the word "kamini", or "woman", as a concrete term for the sex instinct when addressing his man devotees. He advised women, on the other hand, to shun "man". "Kanchan", or "gold", symbolizes greed, which is the other obstacle to spiritual life.
   Sri Ramakrishna never taught his disciples to hate any woman, or womankind in general. This can be seen clearly by going through all his teachings under this head and judging them collectively. The Master looked on all women as so many images of the Divine Mother of the Universe. He paid the highest homage to womankind by accepting a woman as his guide while practising the very profound spiritual disciplines of Tantra. His wife, known and revered as the Holy Mother, was his constant companion and first disciple. At the end of his spiritual practice he literally worshipped his wife as the embodiment of the Goddess Kali, the Divine Mother. After his passing away the Holy Mother became the spiritual guide not only of a large number of householders, but also of many monastic members of the Ramakrishna Order.
   --- The Master'S YEARNING FOR HIS OWN DEVOTEES
  --
   To those who became his intimate disciples The Master was a friend, companion, and playmate. Even the chores of religious discipline would be lightened in his presence. The devotees would be so inebriated with pure joy in his company that they would have no time to ask themselves whether he was an Incarnation, a perfect soul, or a yogi. His very presence was a great teaching; words were superfluous. In later years his disciples remarked that while they were with him they would regard him as a comrade, but afterwards would tremble to think of their frivolities in the presence of such a great person. They had convincing proof that The Master could, by his mere wish, kindle in their hearts the love of God and give them His vision.
   Through all this fun and frolic, this merriment and frivolity, he always kept before them the shining ideal of God-Consciousness and the path of renunciation. He prescribed ascents steep or graded according to the powers of the climber. He permitted no compromise with the basic principles of purity. An aspirant had to keep his body, mind, senses, and soul unspotted; had to have a sincere love for God and an ever mounting spirit of yearning. The rest would be done by the Mother.
  --
   But to the young men destined to be monks he pointed out the steep path of renunciation, both external and internal. They must take the vow of absolute continence and eschew all thought of greed and lust. By the practice of continence, aspirants develop a subtle nerve through which they understand the deeper mysteries of God. For them self-control is final, imperative, and absolute. The sannyasis are teachers of men, and their lives should be totally free from blemish. They must not even look at a picture which may awaken their animal passions. The Master selected his future monks from young men untouched by "woman and gold" and plastic enough to be cast in his spiritual mould. When teaching them the path of renunciation and discrimination, he would not allow the householders to be anywhere near them.
   --- RAM AND MANOMOHAN
   The first two householder devotees to come to Dakshineswar were Ramchandra Dutta and Manomohan Mitra. A medical practitioner and chemist, Ram was sceptical about God and religion and never enjoyed peace of soul. He wanted tangible proof of God's existence. The Master said to him: "God really" exists. You don't see the stars in the day-time, but that doesn't mean that the stars do not exist. There is butter in milk. But can anybody see it by merely looking at the milk? To get butter you must churn milk in a quiet and cool place. You cannot realize God by a mere wish; you must go through some mental disciplines." By degrees The Master awakened Ram's spirituality and the latter became one of his foremost lay disciples. It was Ram who introduced Narendranath to Sri Ramakrishna. Narendra was a relative of Ram.
   Manomohan at first met with considerable opposition from his wife and other relatives, who resented his visits to Dakshineswar. But in the end the unselfish love of The Master triumphed over worldly affection. It was Manomohan who brought Rakhal to The Master.
   --- SURENDRA
   Suresh Mitra, a beloved disciple whom The Master often addressed as Surendra, had received an English education and held an important post in an English firm. Like many other educated young men of the time, he prided himself on his atheism and led a Bohemian life. He was addicted to drinking. He cherished an exaggerated notion about man's free will. A victim of mental depression, he was brought to Sri Ramakrishna by Ramchandra chandra Dutta. When he heard The Master asking a disciple to practise the virtue of self-surrender to God, he was impressed. But though he tried thenceforth to do so, he was unable to give up his old associates and his drinking. One day The Master said in his presence, "Well, when a man goes to an undesirable place, why doesn't he take the Divine Mother with him?" And to Surendra himself Sri Ramakrishna said: "Why should you drink wine as wine? Offer it to Kali, and then take it as Her prasad, as consecrated drink
  . But see that you don't become intoxicated; you must not reel and your thoughts must not wander. At first you will feel ordinary excitement, but soon you will experience spiritual exaltation." Gradually Surendra's entire life was changed. The Master designated him as one of those commissioned by the Divine Mother to defray a great part of his expenses. Surendra's purse was always open for The Master's comfort.
   --- KEDAR
   Kedarnath Chatterji was endowed with a spiritual temperament and had tried various paths of religion, some not very commendable. When he met The Master at Dakshineswar he understood the true meaning of religion. It is said that The Master, weary of instructing devotees who were coming to him in great numbers for guidance, once prayed to the Goddess Kali: "Mother, I am tired of speaking to people. Please give power to Kedar, Girish, Ram, Vijay, and Mahendra to give them the preliminary instruction, so that just a little teaching from me will be enough." He was aware, however, of Kedar's lingering attachment to worldly things and often warned him about it.
   --- HARISH
   Harish, a young man in affluent circumstances, renounced his family and took shelter with The Master, who loved him for his sincerity, singleness of purpose, and quiet nature. He spent his leisure time in prayer and meditation, turning a deaf ear to the entreaties and threats of his relatives. Referring to his undisturbed peace of mind, The Master would say: "Real men are dead to the world though living. Look at Harish. He is an example." When one day The Master asked him to be a little kind to his wife, Harish said: "You must excuse me on this point. This is not the place to show kindness. If I try to be sympathetic to her, there is a possibility of my forgetting the ideal and becoming entangled in the world."
   --- BHAVANATH
   Bhavanath Chatterji visited The Master while he was still in his teens. His parents and relatives regarded Sri Ramakrishna as an insane person and tried their utmost to prevent him from becoming intimate with The Master. But the young boy was very stubborn and often spent nights at Dakshineswar. He was greatly attached to Narendra, and The Master encouraged their friendship. The very sight of him often awakened Sri Ramakrishna's spiritual emotion.
   --- BALARAM BOSE
   Balaram Bose came of a wealthy Vaishnava family. From his youth he had shown a deep religious temperament and had devoted his time to meditation, prayer, and the study of the Vaishnava scriptures. He was very much impressed by Sri Ramakrishna even at their first meeting. He asked Sri Ramakrishna whether God really existed and, if so, whether a man could realize Him. The Master said: "God reveals Himself to the devotee who thinks of Him as his nearest and dearest. Because you do not draw response by praying to Him once, you must not conclude that He does not exist. Pray to God, thinking of Him as dearer than your very self. He is much attached to His devotees. He comes to a man even before He is sought. There is none more intimate and affectionate than God." Balaram had never before heard God spoken of in such forceful words; every one of the words seemed true to him. Under The Master's influence he outgrew the conventions of the Vaishnava worship and became one of the most beloved of the disciples. It was at his home that The Master slept whenever he spent a night in Calcutta.
   --- MAHENDRA OR M.
   Mahendranath Gupta, better known as "M.", arrived at Dakshineswar in March 1882. He belonged to the Brahmo Samaj and was headmaster of the Vidyasagar High School at Syambazar, Calcutta. At the very first sight The Master recognized him as one of his "marked" disciples. Mahendra recorded in his diary Sri Ramakrishna's conversations with his devotees. These are the first directly recorded words, in the spiritual history of the world, of a man recognized as belonging in the class of Buddha and Christ. The present volume is a translation of this diary. Mahendra was instrumental, through his personal contacts, in spreading The Master's message among many young and aspiring souls.
   --- NAG MAHASHAY
   Durgacharan Nag, also known as Nag Mahashay, was the ideal householder among the lay disciples of Sri Ramakrishna. He was the embodiment of The Master's ideal of life in the world, unstained by worldliness. In spite of his intense desire to become a sannyasi, Sri Ramakrishna asked him to live in the world in the spirit of a monk, and the disciple truly carried out this injunction. He was born of a poor family and even during his boyhood often sacrificed everything to lessen the sufferings of the needy. He had married at an early age and after his wife's death had married a second time to obey his father's command. But he once said to his wife: "Love on the physical level never lasts. He is indeed blessed who can give his love to God with his whole heart. Even a little attachment to the body endures for several births. So do not be attached to this cage of bone and flesh. Take shelter at the feet of the Mother and think of Her alone. Thus your life here and hereafter will be ennobled." The Master spoke of him as a "blazing light". He received every word of Sri Ramakrishna in dead earnest. One day he heard The Master saying that it was difficult for doctors, lawyers, and brokers to make much progress in spirituality. Of doctors he said, "If the mind clings to the tiny drops of medicine, how can it conceive of the Infinite?" That was the end of Durgacharan's medical practice and he threw his chest of medicines into the Ganges. Sri Ramakrishna assured him that he would not lack simple food and clothing. He bade him serve holy men. On being asked where he would find real holy men, The Master said that the sadhus themselves would seek his company. No sannyasi could have lived a more austere life than Durgacharan.
   --- GIRISH GHOSH
   Girish Chandra Ghosh was a born rebel against God, a sceptic, a Bohemian, a drunkard. He was the greatest Bengali dramatist of his time, the father of the modem Bengali stage. Like other young men he had imbibed all the vices of the West. He had plunged into a life of dissipation and had become convinced that religion was only a fraud. Materialistic philosophy he justified as enabling one to get at least a little fun out of life. But a series of reverses shocked him and he became eager to solve the riddle of life. He had heard people say that in spiritual life the help of a guru was imperative and that the guru was to be regarded as God Himself. But Girish was too well acquainted with human nature to see perfection in a man. His first meeting with Sri Ramakrishna did not impress him at all. He returned home feeling as if he had seen a freak at a circus; for The Master, in a semi-conscious mood, had inquired whether it was evening, though the lamps were burning in the room. But their paths often crossed, and Girish could not avoid further encounters. The Master attended a performance in Girish's Star Theatre. On this occasion, too, Girish found nothing impressive about him. One day, however, Girish happened to see The Master dancing and singing with the devotees. He felt the contagion and wanted to join them, but restrained himself for fear of ridicule. Another day Sri Ramakrishna was about to give him spiritual instruction, when Girish said: "I don't want to listen to instructions. I have myself written many instructions. They are of no use to me. Please help me in a more tangible way If you can." This pleased The Master and he asked Girish to cultivate faith.
   As time passed, Girish began to learn that the guru is the one who silently unfolds the disciple's inner life. He became a steadfast devotee of The Master. He often loaded The Master with insults, drank in his presence, and took liberties which astounded the other devotees. But The Master knew that at heart Girish was tender, faithful, and sincere. He would not allow Girish to give up the theatre. And when a devotee asked him to tell Girish to give up drinking, he sternly replied: "That is none of your business. He who has taken charge of him will look after him. Girish is a devotee of heroic type. I tell you, drinking will not affect him." The Master knew that mere words could not induce a man to break deep-rooted habits, but that the silent influence of love worked miracles. Therefore he never asked him to give up alcohol, with the result that Girish himself eventually broke the habit. Sri Ramakrishna had strengthened Girish's resolution by allowing him to feel that he was absolutely free.
   One day Girish felt depressed because he was unable to submit to any routine of spiritual discipline. In an exalted mood The Master said to him: "All right, give me your power of attorney. Henceforth I assume responsibility for you. You need not do anything." Girish heaved a sigh of relief. He felt happy to think that Sri Ramakrishna had assumed his spiritual responsibilities. But poor Girish could not then realize that He also, on his part, had to give up his freedom and make of himself a puppet in Sri Ramakrishna's hands. The Master began to discipline him according to this new attitude. One day Girish said about a trifling matter, "Yes, I shall do this." "No, no!" The Master corrected him. "You must not speak in that egotistic manner. You should say, 'God willing, I shall do it.'" Girish understood. Thenceforth he tried to give up all idea of personal responsibility and surrender himself to the Divine Will. His mind began to dwell constantly on Sri Ramakrishna. This unconscious meditation in time chastened his turbulent spirit.
   The householder devotees generally visited Sri Ramakrishna on Sunday afternoons and other holidays. Thus a brotherhood was gradually formed, and The Master encouraged their fraternal feeling. Now and then he would accept an invitation to a devotee's home, where other devotees would also be invited. Kirtan would be arranged and they would spend hours in dance and devotional music. The Master would go into trances or open his heart in religious discourses and in the narration of his own spiritual experiences. Many people who could not go to Dakshineswar participated in these meetings and felt blessed. Such an occasion would be concluded with a sumptuous feast.
   But it was in the company of his younger devotees, pure souls yet unstained by the touch of worldliness, that Sri Ramakrishna took greatest joy. Among the young men who later embraced the householder's life were Narayan, Paitu, the younger Naren, Tejchandra, and Purna. These visited The Master sometimes against strong opposition from home.
   --- PURNA
   Purna was a lad of thirteen, whom Sri Ramakrishna described as an Isvarakoti, a soul born with special spiritual qualities. The Master said that Purna was the last of the group of brilliant devotees who, as he once had seen in a trance, would come to him for spiritual illumination. Purna said to Sri Ramakrishna during their second meeting, "You are God Himself incarnated in flesh and blood." Such words coming from a mere youngster proved of what stuff the boy was made.
   --- MAHIMACHARAN AND PRATAP HAZRA
   Mahimacharan and Pratap Hazra were two devotees outstanding for their pretentiousness and idiosyncrasies. But The Master showed them his unfailing love and kindness, though he was aware of their shortcomings. Mahimacharan Chakravarty had met The Master long before the arrival of the other disciples. He had had the intention of leading a spiritual life, but a strong desire to acquire name and fame was his weakness. He claimed to have been initiated by Totapuri and used to say that he had been following the path of knowledge according to his guru's instructions. He possessed a large library of English and Sanskrit books. But though he pretended to have read them, most of the leaves were uncut. The Master knew all his limitations, yet enjoyed listening to him recite from the Vedas and other scriptures. He would always exhort Mahima to meditate on the meaning of the scriptural texts and to practise spiritual discipline.
   Pratap Hazra, a middle-aged man, hailed from a village near Kamarpukur. He was not altogether unresponsive to religious feelings. On a moment's impulse he had left his home, aged mother, wife, and children, and had found shelter in the temple garden at Dakshineswar, where he intended to lead a spiritual life. He loved to argue, and The Master often pointed him out as an example of barren argumentation. He was hypercritical of others and cherished an exaggerated notion of his own spiritual advancement. He was mischievous and often tried to upset the minds of The Master's young disciples, criticizing them for their happy and joyous life and asking them to devote their time to meditation. The Master teasingly compared Hazra to Jatila and Kutila, the two women who always created obstructions in Krishna's sport with the gopis, and said that Hazra lived at Dakshineswar to "thicken the plot" by adding complications.
   --- SOME NOTED MEN
   Sri Ramakrishna also became acquainted with a number of people whose scholarship or wealth entitled them everywhere to respect. He had met, a few years before, Devendranath Tagore, famous all over Bengal for his wealth, scholarship, saintly character, and social position. But The Master found him disappointing; for, whereas Sri Ramakrishna expected of a saint complete renunciation of the world, Devendranath combined with his saintliness a life of enjoyment. Sri Ramakrishna met the great poet Michael Madhusudan, who had embraced Christianity "for the sake of his stomach". To him The Master could not impart instruction, for the Divine Mother "pressed his tongue". In addition he met Maharaja Jatindra Mohan Tagore, a titled aristocrat of Bengal; Kristodas Pal, the editor, social reformer, and patriot; Iswar Vidyasagar, the noted philanthropist and educator; Pundit Shashadhar, a great champion of Hindu orthodoxy; Aswini Kumar Dutta, a headmaster, moralist, and leader of Indian Nationalism; and Bankim Chatterji, a deputy magistrate, novelist, and essayist, and one of the fashioners of modern Bengali prose. Sri Ramakrishna was not the man to be dazzled by outward show, glory, or eloquence. A pundit without discrimination he regarded as a mere straw. He would search people's hearts for the light of God, and if that was missing he would have nothing to do with them.
   --- KRISTODAS PAL
   The Europeanized Kristodas Pal did not approve of The Master's emphasis on renunciation and said; "Sir, this cant of renunciation has almost ruined the country. It is for this reason that the Indians are a subject nation today. Doing good to others, bringing education to the door of the ignorant, and above all, improving the material conditions of the country — these should be our duty now. The cry of religion and renunciation would, on the contrary, only weaken us. You should advise the young men of Bengal to resort only to such acts as will uplift the country." Sri Ramakrishna gave him a searching look and found no divine light within, "You man of poor understanding!" Sri Ramakrishna said sharply. "You dare to slight in these terms renunciation and piety, which our scriptures describe as the greatest of all virtues! After reading two pages of English you think you have come to know the world! You appear to think you are omniscient. Well, have you seen those tiny crabs that are born in the Ganges just when the rains set in? In this big universe you are even less significant than one of those small creatures. How dare you talk of helping the world? The Lord will look to that. You haven't the power in you to do it." After a pause The Master continued: "Can you explain to me how you can work for others? I know what you mean by helping them. To feed a number of persons, to treat them when they are sick, to construct a road or dig a well — isn't that all? These, are good deeds, no doubt, but how trifling in comparison with the vastness of the universe! How far can a man advance in this line? How many people can you save from famine? Malaria has ruined a whole province; what could you do to stop its onslaught? God alone looks after the world. Let a man first realize Him. Let a man get the authority from God and be endowed with His power; then, and then alone, may he think of doing good to others. A man should first be purged of all egotism. Then alone will the Blissful Mother ask him to work for the world." Sri Ramakrishna mistrusted philanthropy that presumed to pose as charity. He warned people against it. He saw in most acts of philanthropy nothing but egotism, vanity, a desire for glory, a barren excitement to kill the boredom of life, or an attempt to soothe a guilty conscience. True charity, he taught, is the result of love of God — service to man in a spirit of worship.
   --- MONASTIC DISCIPLES
   The disciples whom The Master trained for monastic life were the following:
   Narendranath Dutta (Swami Vivekananda)
  --
   The first of these young men to come to The Master was Latu. Born of obscure parents, in Behar, he came to Calcutta in search of work and was engaged by Ramchandra Dutta as house-boy. Learning of the saintly Sri Ramakrishna, he visited The Master at Dakshineswar and was deeply touched by his cordiality. When he was about to leave, The Master asked him to take some money and return home in a boat or carriage. But Latu declared he had a few pennies and jingled the coins in his pocket. Sri Ramakrishna later requested Ram to allow Latu to stay with him permanently. Under Sri Ramakrishna's guidance Latu made great progress in meditation and was blessed with ecstatic visions, but all the efforts of The Master to give him a smattering of education failed. Latu was very fond of kirtan and other devotional songs but remained all his life illiterate.
   --- RAKHAL
   Even before Rakhal's coming to Dakshineswar, The Master had had visions of him as his spiritual son and as a playmate of Krishna at Vrindavan. Rakhal was born of wealthy parents. During his childhood he developed wonderful spiritual traits and used to play at worshipping gods and goddesses. In his teens he was married to a sister of Manomohan Mitra, from whom he first heard of The Master. His father objected to his association with Sri Ramakrishna but afterwards was reassured to find that many celebrated people were visitors at Dakshineswar. The relationship between The Master and this beloved disciple was that of mother and child. Sri Ramakrishna allowed Rakhal many liberties denied to others. But he would not hesitate to chastise the boy for improper actions. At one time Rakhal felt a childlike jealousy because he found that other boys were receiving The Master's affection. He soon got over it and realized his guru as the Guru of the whole universe. The Master was worried to hear of his marriage, but was relieved to find that his wife was a spiritual soul who would not be a hindrance to his progress.
   --- THE ELDER GOPAL
   Gopal Sur of Sinthi came to Dakshineswar at a rather advanced age and was called the elder Gopal. He had lost his wife, and The Master assuaged his grief. Soon he renounced the world and devoted himself fully to meditation and prayer. Some years later Gopal gave The Master the ochre cloths with which the latter initiated several of his disciples into monastic life.
   --- NARENDRA
   To spread his message to the four corners of the earth Sri Ramakrishna needed a strong instrument. With his frail body and delicate limbs he could not make great journeys across wide spaces. And such an instrument was found in Narendranath Dutta, his beloved Naren, later known to the world as Swami Vivekananda. Even before meeting Narendranath, The Master had seen him in a vision as a sage, immersed in the meditation of the Absolute, who at Sri Ramakrishna's request had agreed to take human birth to assist him in his work.
   Narendra was born in Calcutta on January 12, 1863, of an aristocratic kayastha family. His mother was steeped in the great Hindu epics, and his father, a distinguished attorney of the Calcutta High Court, was an agnostic about religion, a friend of the poor, and a mocker at social conventions. Even in his boyhood and youth Narendra possessed great physical courage and presence of mind, a vivid imagination, deep power of thought, keen intelligence, an extraordinary memory, a love of truth, a passion for purity, a spirit of independence, and a tender heart. An expert musician, he also acquired proficiency in physics, astronomy, mathematics, philosophy, history, and literature. He grew up into an extremely handsome young man. Even as a child he practised meditation and showed great power of concentration. Though free and passionate in word and action, he took the vow of austere religious chastity and never allowed the fire of purity to be extinguished by the slightest defilement of body or soul.
  --
   In a state of mental conflict and torture of soul, Narendra came to Sri Ramakrishna at Dakshineswar. He was then eighteen years of age and had been in college two years. He entered The Master's room accompanied by some light-hearted friends. At Sri Ramakrishna's request he sang a few songs, pouring his whole soul into them, and The Master went into samadhi. A few minutes later Sri Ramakrishna suddenly left his seat, took Narendra by the hand, and led him to the screened verandah north of his room. They were alone. Addressing Narendra most tenderly, as if he were a friend of long acquaintance, The Master said: "Ah! You have come very late. Why have you been so unkind as to make me wait all these days? My ears are tired of hearing the futile words of worldly men. Oh, how I have longed to pour my spirit into the heart of someone fitted to receive my message!" He talked thus, sobbing all the time. Then, standing before Narendra with folded hands, he addressed him as Narayana, born on earth to remove the misery of humanity. Grasping Narendra's hand, he asked him to come again, alone, and very soon. Narendra was startled. "What is this I have come to see?" he said to himself. "He must be stark mad. Why, I am the son of Viswanath Dutta. How dare he speak this way to me?"
   When they returned to the room and Narendra heard The Master speaking to others, he was surprised to find in his words an inner logic, a striking sincerity, and a convincing proof of his spiritual nature. In answer to Narendra's question, "Sir, have you seen God?" The Master said: "Yes, I have seen God. I have seen Him more tangibly than I see you. I have talked to Him more intimately than I am talking to you." Continuing, The Master said: "But, my child, who wants to see God? People shed jugs of tears for money, wife, and children. But if they would weep for God for only one day they would surely see Him." Narendra was amazed. These words he could not doubt. This was the first time he had ever heard a man saying that he had seen God. But he could not reconcile these words of The Master with the scene that had taken place on the verandah only a few minutes before. He concluded that Sri Ramakrishna was a monomaniac, and returned home rather puzzled in mind.
   During his second visit, about a month later, suddenly, at the touch of The Master, Narendra felt overwhelmed and saw the walls of the room and everything around him whirling and vanishing. "What are you doing to me?" he cried in terror. "I have my father and mother at home." He saw his own ego and the whole universe almost swallowed in a nameless void. With a laugh The Master easily restored him. Narendra thought he might have been hypnotized, but he could not understand how a monomaniac could cast a spell over the mind of a strong person like himself. He returned home more confused than ever, resolved to be henceforth on his guard before this strange man.
   But during his third visit Narendra fared no better. This time, at The Master's touch, he lost consciousness entirely. While he was still in that state, Sri Ramakrishna questioned him concerning his spiritual antecedents and whereabouts, his mission in this world, and the duration of his mortal life. The answers confirmed what The Master himself had known and inferred. Among other things, he came to know that Narendra was a sage who had already attained perfection, and that the day he learnt his real nature he would give up his body in yoga, by an act of will.
   A few more meetings completely removed from Narendra's mind the last traces of the notion that Sri Ramakrishna might be a monomaniac or wily hypnotist. His integrity, purity, renunciation, and unselfishness were beyond question. But Narendra could not accept a man, an imperfect mortal, as his guru. As a member of the Brahmo Samaj, he could not believe that a human intermediary was necessary between man and God. Moreover, he openly laughed at Sri Ramakrishna's visions as hallucinations. Yet in the secret chamber of his heart he bore a great love for The Master.
   Sri Ramakrishna was grateful to the Divine Mother for sending him one who doubted his own realizations. Often he asked Narendra to test him as the money-changers test their coins. He laughed at Narendra's biting criticism of his spiritual experiences and samadhi. When at times Narendra's sharp words distressed him, the Divine Mother Herself would console him, saying: "Why do you listen to him? In a few days he will believe your every word." He could hardly bear Narendra's absences. Often he would weep bitterly for the sight of him. Sometimes Narendra would find The Master's love embarrassing; and one day he sharply scolded him, warning him that such infatuation would soon draw him down to the level of its object. The Master was distressed and prayed to the Divine Mother. Then he said to Narendra: "You rogue, I won't listen to you any more. Mother says that I love you because I see God in you, and the day I no longer see God in you I shall not be able to bear even the sight of you."
   The Master wanted to train Narendra in the teachings of the non-dualistic Vedanta philosophy. But Narendra, because of his Brahmo upbringing, considered it wholly blasphemous to look on man as one with his Creator. One day at the temple garden he laughingly said to a friend: "How silly! This jug is God! This cup is God! Whatever we see is God! And we too are God! Nothing could be more absurd." Sri Ramakrishna came out of his room and gently touched him. Spellbound, he immediately perceived that everything in the world was indeed God. A new universe opened around him. Returning home in a dazed state, he found there too that the food, the plate, the eater himself, the people around him, were all God. When he walked in the street, he saw that the cabs, the horses, the streams of people, the buildings, were all Brahman. He could hardly go about his day's business. His parents became anxious about him and thought him ill. And when the intensity of the experience abated a little, he saw the world as a dream. Walking in the public square, he would strike his head against the iron railings to know whether they were real. It took him a number of days to recover his normal self. He had a foretaste of the great experiences yet to come and realized that the words of the Vedanta were true.
   At the beginning of 1884 Narendra's father suddenly died of heart-failure, leaving the family in a state of utmost poverty. There were six or seven mouths to feed at home. Creditors were knocking at the door. Relatives who had accepted his father's unstinted kindness now became enemies, some even bringing suit to deprive Narendra of his ancestral home. Actually starving and barefoot, Narendra searched for a job, but without success. He began to doubt whether anywhere in the world there was such a thing as unselfish sympathy. Two rich women made evil proposals to him and promised to put an end to his distress; but he refused them with contempt.
   Narendra began to talk of his doubt of the very existence of God. His friends thought he had become an atheist, and piously circulated gossip adducing unmentionable motives for his unbelief. His moral character was maligned. Even some of The Master's disciples partly believed the gossip, and Narendra told these to their faces that only a coward believed in God through fear of suffering or hell. But he was distressed to think that Sri Ramakrishna, too, might believe these false reports. His pride revolted. He said to himself: "What does it matter? If a man's good name rests on such slender foundations, I don't care." But later on he was amazed to learn that The Master had never lost faith in him. To a disciple who complained about Narendra's degradation, Sri Ramakrishna replied: "Hush, you fool! The Mother has told me it can never be so. I won't look at you if you speak that way again."
   The moment came when Narendra's distress reached its climax. He had gone the whole day without food. As he was returning home in the evening he could hardly lift his tired limbs. He sat down in front of a house in sheer exhaustion, too weak even to think. His mind began to wander. Then, suddenly, a divine power lifted the veil over his soul. He found the solution of the problem of the coexistence of divine justice and misery, the presence of suffering in the creation of a blissful Providence. He felt bodily refreshed, his soul was bathed in peace, and he slept serenely.
   Narendra now realized that he had a spiritual mission to fulfil. He resolved to renounce the world, as his grandfather had renounced it, and he came to Sri Ramakrishna for his blessing. But even before he had opened his mouth, The Master knew what was in his mind and wept bitterly at the thought of separation. "I know you cannot lead a worldly life," he said, "but for my sake live in the world as long as I live."
   One day, soon after, Narendra requested Sri Ramakrishna to pray to the Divine Mother to remove his poverty. Sri Ramakrishna bade him pray to Her himself, for She would certainly listen to his prayer. Narendra entered the shrine of Kali. As he stood before the image of the Mother, he beheld Her as a living Goddess, ready to give wisdom and liberation. Unable to ask Her for petty worldly things, he prayed only for knowledge and renunciation, love and liberation. The Master rebuked him for his failure to ask the Divine Mother to remove his poverty and sent him back to the temple. But Narendra, standing in Her presence, again forgot the purpose of his coming. Thrice he went to the temple at the bidding of The Master, and thrice he returned, having forgotten in Her presence why he had come. He was wondering about it when it suddenly flashed in his mind that this was all the work of Sri Ramakrishna; so now he asked The Master himself to remove his poverty, and was assured that his family would not lack simple food and clothing.
   This was a very rich and significant experience for Narendra. It taught him that Sakti, the Divine Power, cannot be ignored in the world and that in the relative plane the need of worshipping a Personal God is imperative. Sri Ramakrishna was overjoyed with the conversion. The next day, sitting almost on Narendra's lap, he said to a devotee, pointing first to himself, then to Narendra: "I see I am this, and again that. Really I feel no difference. A stick floating in the Ganges seems to divide the water; But in reality the water is one. Do you see my point? Well, whatever is, is the Mother — isn't that so?" In later years Narendra would say: "Sri Ramakrishna was the only person who, from the time he met me, believed in me uniformly throughout. Even my mother and brothers did not. It was his unwavering trust and love for me that bound me to him for ever. He alone knew how to love. Worldly people, only make a show of love for selfish ends.
  --
   Others destined to be monastic disciples of Sri Ramakrishna came to Dakshineswar. Taraknath Ghoshal had felt from his boyhood the noble desire to realize God. Keshab and the Brahmo Samaj had attracted him but proved inadequate. In 1882 he first met The Master at Ramchandra's house and was astonished to hear him talk about samadhi, a subject which always fascinated his mind. And that evening he actually saw a manifestation of that superconscious state in The Master. Tarak became a frequent visitor at Dakshineswar and received The Master's grace in abundance. The young boy often felt ecstatic fervour in meditation. He also wept profusely while meditating on God. Sri Ramakrishna said to him: "God favours those who can weep for Him. Tears shed for God wash away the sins of former births."
   --- BABURAM
   Baburam Ghosh came to Dakshineswar accompanied by Rakhal, his classmate. The Master, as was often his custom, examined the boy's physiognomy and was satisfied about his latent spirituality. At the age of eight Baburam had thought of leading a life of renunciation, in the company of a monk, in a hut shut out from the public view by a thick wall of trees. The very sight of the Panchavati awakened in his heart that dream of boyhood. Baburam was tender in body and soul. The Master used to say that he was pure to his very bones. One day Hazra in his usual mischievous fashion advised Baburam and some of the other young boys to ask Sri Ramakrishna for some spiritual powers and not waste their life in mere gaiety and merriment. The Master, scenting mischief, called Baburam to his side and said: "What can you ask of me? Isn't everything that I have already yours? Yes, everything I have earned in the shape of realizations is for the sake of you all. So get rid of the idea of begging, which alienates by creating a distance. Rather realize your kinship with me and gain the key to all the treasures.
   --- NIRANJAN
   Nitya Niranjan Sen was a disciple of heroic type. He came to The Master when he was eighteen years old. He was a medium for a group of spiritualists. During his first visit The Master said to him: "My boy, if you think always of ghosts you will become a ghost, and if you think of God you will become God. Now, which do you prefer?" Niranjan severed all connexions with the spiritualists. During his second visit The Master embraced him and said warmly: "Niranjan, my boy, the days are flitting away. When will you realize God? This life will be in vain if you do not realize Him. When will you devote your mind wholly to God?" Niranjan was surprised to see The Master's great anxiety for his spiritual welfare. He was a young man endowed with unusual spiritual parts. He felt disdain for worldly pleasures and was totally guileless, like a child. But he had a violent temper. One day, as he was coming in a country boat to Dakshineswar, some of his fellow passengers began to speak ill of The Master. Finding his protest futile, Niranjan began to rock the boat, threatening to sink it in mid stream. That silenced the offenders. When he reported the incident to The Master, he was rebuked for his inability to curb his anger.
   --- JOGINDRA
   Jogindranath, on the other hand, was gentle to a fault. One day, under circumstances very like those that had evoked Niranjan's anger, he curbed his temper and held his peace instead of threatening Sri Ramakrishna's abusers. The Master, learning of his conduct, scolded him roundly. Thus to each the fault of the other was recommended as a virtue. The guru was striving to develop, in the first instance, composure, and in the second, mettle. The secret of his training was to build up, by a tactful recognition of the requirements of each given case, the character of the devotee.
   Jogindranath came of an aristocratic brahmin family of Dakshineswar. His father and relatives shared the popular mistrust of Sri Ramakrishna's sanity. At a very early age the boy developed religious tendencies, spending two or three hours daily in meditation, and his meeting with Sri Ramakrishna deepened his desire for the realization of God. He had a perfect horror of marriage. But at the earnest request of his mother he had had to yield, and he now believed that his spiritual future was doomed. So he kept himself away from The Master.
   Sri Ramakrishna employed a ruse to bring Jogindra to him. As soon as the disciple entered the room, The Master rushed forward to meet the young man. Catching hold of the disciple's hand, he said: "What if you have married? Haven't I too married? What is there to be afraid of in that?" Touching his own chest he said: "If this [meaning himself] is propitious, then even a hundred thousand marriages cannot injure you. If you desire to lead a householder's life, then bring your wife here one day, and I shall see that she becomes a real companion in your spiritual progress. But if you want to lead a monastic life, then I shall eat up your attachment to the world." Jogin was dumbfounded at these words. He received new strength, and his spirit of renunciation was re-established.
   --- SASHI AND SARAT
   Sashi and Sarat were two cousins who came from a pious brahmin family of Calcutta. At an early age they had joined the Brahmo Samaj and had come under the influence of Keshab Sen. The Master said to them at their first meeting: "If bricks and tiles are burnt after the trade-mark has been stamped on them, they retain the mark for ever. Similarly, man should be stamped with God before entering the world. Then he will not become attached to worldliness." Fully aware of the future course of their life, he asked them not to marry. The Master asked Sashi whether he believed in God with form or in God without form. Sashi replied that he was not even sure about the existence of God; so he could not speak one way or the other. This frank answer very much pleased The Master.
   Sarat's soul longed for the all-embracing realization of the Godhead. When The Master inquired whether there was any particular form of God he wished to see, the boy replied that he would like to see God in all the living beings of the world. "But", The Master demurred, "that is the last word in realization. One cannot have it at the very outset." Sarat stated calmly: "I won't be satisfied with anything short of that. I shall trudge on along the path till I attain that blessed state." Sri Ramakrishna was very much pleased.
   --- HARINATH
   Harinath had led the austere life of a brahmachari even from his early boyhood — bathing in the Ganges every day, cooking his own meals, waking before sunrise, and reciting the Gita from memory before leaving bed. He found in The Master the embodiment of the Vedanta scriptures. Aspiring to be a follower of the ascetic Sankara, he cherished a great hatred for women. One day he said to The Master that he could not allow even small girls to come near him. The Master scolded him and said: "You are talking like a fool. Why should you hate women? They are the manifestations of the Divine Mother. Regard them as your own mother and you will never feel their evil influence. The more you hate them, the more you will fall into their snares." Hari said later that these words completely changed his attitude toward women.
   The Master knew Hari's passion for Vedanta. But he did not wish any of his disciples to become a dry ascetic or a mere bookworm. So he asked Hari to practise Vedanta in life by giving up the unreal and following the Real. "But it is not so easy", Sri Ramakrishna said, "to realize the illusoriness of the world. Study alone does not help one very much. The grace of God is required. Mere personal effort is futile. A man is a tiny creature after all, with very limited powers. But he can achieve the impossible if he prays to God for His grace." Whereupon The Master sang a song in praise of grace. Hari was profoundly moved and shed tears. Later in life Hari achieved a wonderful synthesis of the ideals of the Personal God and the Impersonal Truth.
   --- GANGADHAR
   Gangadhar, Harinath's friend, also led the life of a strict brahmachari, eating vegetarian food cooked by his own hands and devoting himself to the study of the scriptures. He met The Master in 1884 and soon became a member of his inner circle. The Master praised his ascetic habit and attributed it to the spiritual disciplines of his past life. Gangadhar became a close companion of Narendra.
   --- HARIPRASANNA
   Hariprasanna, a college student, visited The Master in the company of his friends Sashi and Sarat. Sri Ramakrishna showed him great favour by initiating him into spiritual life. As long as he lived, Hariprasanna remembered and observed the following drastic advice of The Master: "Even if a woman is pure as gold and rolls on the ground for love of God, it is dangerous for a monk ever to look at her."
   --- KALI
   Kaliprasad visited The Master toward the end of 1883. Given to the practice of meditation and the study of the scriptures. Kali was particularly interested in yoga. Feeling the need of a guru in spiritual life, he came to The Master and was accepted as a disciple. The young boy possessed a rational mind and often felt sceptical about the Personal God. The Master said to him: "Your doubts will soon disappear. Others, too, have passed through such a state of mind. Look at Naren. He now weeps at the names of Radha and Krishna." Kali began to see visions of gods and goddesses. Very soon these disappeared and in meditation he experienced vastness, infinity, and the other attributes of the Impersonal Brahman.
   --- SUBODH
   Subodh visited The Master in 1885. At the very first meeting Sri Ramakrishna said to him: "You will succeed. Mother says so. Those whom She sends here will certainly attain spirituality." During the second meeting The Master wrote something on Subodh's tongue, stroked his body from the navel to the throat, and said, "Awake, Mother! Awake." He asked the boy to meditate. At once Subodh's latent spirituality was awakened. He felt a current rushing along the spinal column to the brain. Joy filled his soul.
   --- SARADA AND TULASI
   Two more young men, Sarada Prasanna and Tulasi, complete the small band of The Master's disciples later to embrace the life of the wandering monk. With the exception of the elder Gopal, all of them were in their teens or slightly over. They came from middle-class Bengali families, and most of them were students in school or college. Their parents and relatives had envisaged for them bright worldly careers. They came to Sri Ramakrishna with pure bodies, vigorous minds, and uncontaminated souls. All were born with unusual spiritual attributes. Sri Ramakrishna accepted them, even at first sight, as his children, relatives, friends, and companions. His magic touch unfolded them. And later each according to his measure reflected the life of The Master, becoming a torch-bearer of his message across land and sea.
   --- WOMAN DEVOTEES
  --
   Unsurpassed among the woman devotees of The Master in the richness of her devotion and spiritual experiences was Aghoremani Devi, an orthodox brahmin woman. Widowed at an early age, she had dedicated herself completely to spiritual pursuits. Gopala, the Baby Krishna, was her Ideal Deity, whom she worshipped following the vatsalya attitude of the Vaishnava religion, regarding Him as her own child. Through Him she satisfied her unassuaged maternal love, cooking for Him, feeding Him, bathing Him, and putting Him to bed. This sweet intimacy with Gopala won her the sobriquet of Gopal Ma, or Gopala's Mother. For forty years she had lived on the bank of the Ganges in a small, bare room, her only companions being a threadbare copy of the Ramayana and a bag containing her rosary. At the age of sixty, in 1884, she visited Sri Ramakrishna at Dakshineswar. During the second visit, as soon as The Master saw her, he said: "Oh, you have come! Give me something to eat." With great hesitation she gave him some ordinary sweets that she had purchased for him on the way. The Master ate them with relish and asked her to bring him simple curries or sweets prepared by her own hands. Gopal Ma thought him a queer kind of monk, for, instead of talking of God, he always asked for food. She did not want to visit him again, but an irresistible attraction brought her back to the temple garden; She carried with her some simple curries that she had cooked herself.
   One early morning at three o'clock, about a year later, Gopal Ma was about to finish her daily devotions, when she was startled to find Sri Ramakrishna sitting on her left, with his right hand clenched, like the hand of the image of Gopala. She was amazed and caught hold of the hand, whereupon the figure vanished and in its place appeared the real Gopala, her Ideal Deity. She cried aloud with joy. Gopala begged her for butter. She pleaded her poverty and gave Him some dry coconut candies. Gopala, sat on her lap, snatched away her rosary, jumped on her shoulders, and moved all about the room. As soon as the day broke she hastened to Dakshineswar like an insane woman. Of course Gopala accompanied her, resting His head on her shoulder. She clearly saw His tiny ruddy feet hanging over her breast. She entered Sri Ramakrishna's room. The Master had fallen into samadhi. Like a child, he sat on her lap, and she began to feed him with butter, cream, and other delicacies. After some time he regained consciousness and returned to his bed. But the mind of Gopala's Mother was still roaming in another plane. She was steeped in bliss. She saw Gopala frequently entering The Master's body and again coming out of it. When she returned to her hut, still in a dazed condition, Gopala accompanied her.
   She spent about two months in uninterrupted communion with God, the Baby Gopala never leaving her for a moment. Then the intensity of her vision was lessened; had it not been, her body would have perished. The Master spoke highly of her exalted spiritual condition and said that such vision of God was a rare thing for ordinary mortals. The fun-loving Master one day confronted the critical Narendranath with this simple-minded woman. No two could have presented a more striking contrast. The Master knew of Narendra's lofty contempt for all visions, and he asked the old lady to narrate her experiences to Narendra. With great hesitation she told him her story. Now and then she interrupted her maternal chatter to ask Narendra: "My son, I am a poor ignorant woman. I don't understand anything. You are so learned. Now tell me if these visions of Gopala are true." As Narendra listened to the story he was profoundly moved. He said, "Yes, mother, they are quite true." Behind his cynicism Narendra, too, possessed a heart full of love and tenderness.
   --- THE MARCH OF EVENTS
   In 1881 Hriday was dismissed from service in the Kali temple, for an act of indiscretion, and was ordered by the authorities never again to enter the garden. In a way the hand of the Divine Mother may be seen even in this. Having taken care of Sri Ramakrishna during the stormy days of his spiritual discipline, Hriday had come naturally to consider himself the sole guardian of his uncle. None could approach The Master without his knowledge. And he would be extremely jealous if Sri Ramakrishna paid attention to anyone else. Hriday's removal made it possible for the real devotees of The Master to approach him freely and live with him in the temple garden.
   During the week-ends the householders, enjoying a respite from their office duties, visited The Master. The meetings on Sunday afternoons were of the nature of little festivals. Refreshments were often served. Professional musicians now and then sang devotional songs. The Master and the devotees sang and danced, Sri Ramakrishna frequently going into ecstatic moods. The happy memory of such a Sunday would linger long in the minds of the devotees. Those whom The Master wanted for special instruction he would ask to visit him on Tuesdays and Saturdays. These days were particularly auspicious for the worship of Kali.
   The young disciples destined to be monks, Sri Ramakrishna invited on week-days, when the householders were not present. The training of the householders and of the future monks had to proceed along entirely different lines. Since M. generally visited The Master on week-ends, the Gospel of Sri Ramakrishna does not contain much mention of the future monastic disciples.
   Finally, there was a handful of fortunate disciples, householders as well as youngsters, who were privileged to spend nights with The Master in his room. They would see him get up early in the morning and walk up and down the room, singing in his sweet voice and tenderly communing with the Mother.
   --- INJURY TO The Master'S ARM
   One day, in January 1884, The Master was going toward the pine-grove when he went into a trance. He was alone. There was no one to support him or guide his footsteps. He fell to the ground and dislocated a bone in his left arm. This accident had a significant influence on his mind, the natural inclination of which was to soar above the consciousness of the body. The acute pain in the arm forced his mind to dwell on the body and on the world outside. But he saw even in this a divine purpose; for, with his mind compelled to dwell on the physical plane, he realized more than ever that he was an instrument in the hand of the Divine Mother, who had a mission to fulfil through his human body and mind. He also distinctly found that in the phenomenal world God manifests Himself, in an inscrutable way, through diverse human beings, both good and evil. Thus he would speak of God in the guise of the wicked, God in the guise of the pious. God in the guise of the hypocrite, God in the guise of the lewd. He began to take a special delight in watching the divine play in the relative world. Sometimes the sweet human relationship with God would appear to him more appealing than the all-effacing Knowledge of Brahman. Many a time he would pray: "Mother, don't make me unconscious through the Knowledge of Brahman. Don't give me Brahmajnana, Mother. Am I not Your child, and naturally timid? I must have my Mother. A million salutations to the Knowledge of Brahman! Give it to those who want it." Again he prayed: "O Mother let me remain in contact with men! Don't make me a dried-up ascetic. I want to enjoy Your sport in the world." He was able to taste this very rich divine experience and enjoy the love of God and the company of His devotees because his mind, on account of the injury to his arm, was forced to come down to the consciousness of the body. Again, he would make fun of people who proclaimed him as a Divine Incarnation, by pointing to his broken arm. He would say, "Have you ever heard of God breaking His arm?" It took the arm about five months to heal.
   --- BEGINNING OF HIS ILLNESS
   In April 1885 The Master's throat became inflamed. Prolonged conversation or absorption in samadhi, making the blood flow into the throat, would aggravate the pain. Yet when the annual Vaishnava festival was celebrated at Panihati, Sri Ramakrishna attended it against the doctor's advice. With a group of disciples he spent himself in music, dance, and ecstasy. The illness took a turn for the worse and was diagnosed as "clergyman's sore throat". The patient was cautioned against conversation and ecstasies. Though he followed the physician's directions regarding medicine and diet, he could neither control his trances nor withhold from seekers the solace of his advice. Sometimes, like a sulky child, he would complain to the Mother about the crowds, who gave him no rest day or night. He was overheard to say to Her; "Why do You bring here all these worthless people, who are like milk diluted with five times its own quantity of water? My eyes are almost destroyed with blowing the fire to dry up the water. My health is gone. It is beyond my strength. Do it Yourself, if You want it done. This (pointing to his own body) is but a perforated drum, and if you go on beating it day in and day out, how long will it last?"
   But his large heart never turned anyone away. He said, "Let me be condemned to be born over and over again, even in the form of a dog, if I can be of help to a single soul." And he bore the pain, singing cheerfully, "Let the body be preoccupied with illness, but, O mind, dwell for ever in God's Bliss!"
   One night he had a hemorrhage of the throat. The doctor now diagnosed the illness as cancer. Narendra was the first to break this heart-rending news to the disciples. Within three days The Master was removed to Calcutta for better treatment. At Balaram's house he remained a week until a suitable place could be found at Syampukur, in the northern section of Calcutta. During this week he dedicated himself practically without respite to the instruction of those beloved devotees who had been unable to visit him oftener at Dakshineswar. Discourses incessantly flowed from his tongue, and he often went into samadhi. Dr. Mahendra Sarkar, the celebrated homeopath of Calcutta, was invited to undertake his treatment.
   --- SYAMPUKUR
   In the beginning of September 1885 Sri Ramakrishna was moved to Syampukur. Here Narendra organized the young disciples to attend The Master day and night. At first they concealed The Master's illness from their guardians; but when it became more serious they remained with him almost constantly, sweeping aside the objections of their relatives and devoting themselves whole-heartedly to the nursing of their beloved guru. These young men, under the watchful eyes of The Master and the leadership of Narendra, became the antaranga bhaktas, the devotees of Sri Ramakrishna's inner circle. They were privileged to witness many manifestations of The Master's divine powers. Narendra received instructions regarding the propagation of his message after his death.
   The Holy Mother — so Sarada Devi had come to be affectionately known by Sri Ramakrishna's devotees — was brought from Dakshineswar to look after the general cooking and to prepare the special diet of the patient. The dwelling space being extremely limited, she had to adapt herself to cramped conditions. At three o'clock in the morning she would finish her bath in the Ganges and then enter a small covered place on the roof, where she spent the whole day cooking and praying. After eleven at night, when the visitors went away, she would come down to her small bedroom on the first floor to enjoy a few hours' sleep. Thus she spent three months, working hard, sleeping little, and praying constantly for The Master's recovery.
   At Syampukur the devotees led an intense life. Their attendance on The Master was in itself a form of spiritual discipline. His mind was constantly soaring to an exalted plane of consciousness. Now and then they would catch the contagion of his spiritual fervour. They sought to divine the meaning of this illness of The Master, whom most of them had accepted as an Incarnation of God. One group, headed by Girish with his robust optimism and great power of imagination, believed that the illness was a mere pretext to serve a deeper purpose. The Master had willed his illness in order to bring the devotees together and promote solidarity among them. As soon as this purpose was served, he would himself get rid of the disease. A second group thought that the Divine Mother, in whose hand The Master was an instrument, had brought about this illness to serve Her own mysterious ends. But the young rationalists, led by Narendra, refused to ascribe a
   supernatural cause to a natural phenomenon. They believed that The Master's body, a material thing, was subject, like all other material things, to physical laws. Growth, development, decay, and death were laws of nature to which The Master's body could not but respond. But though holding differing views, they all believed that it was to him alone that they must look for the attainment of their spiritual goal.
   In spite of the physician's efforts and the prayers and nursing of the devotees, the illness rapidly progressed. The pain sometimes appeared to be unbearable. The Master lived only on liquid food, and his frail body was becoming a mere skeleton. Yet his face always radiated joy, and he continued to welcome the visitors pouring in to receive his blessing. When certain zealous devotees tried to keep the visitors away, they were told by Girish, "You cannot succeed in it; he has been born for this very purpose — to sacrifice himself for the redemption of others."
   The more the body was devastated by illness, the more it became the habitation of the Divine Spirit. Through its transparency the gods and goddesses began to shine with ever increasing luminosity. On the day of the Kali Puja the devotees clearly saw in him the manifestation of the Divine Mother.
   It was noticed at this time that some of the devotees were making an unbridled display of their emotions. A number of them, particularly among the householders, began to cultivate, though at first unconsciously, the art of shedding tears, shaking the body, contorting the face, and going into trances, attempting thereby to imitate The Master. They began openly to declare Sri Ramakrishna a Divine Incarnation and to regard themselves as his chosen people, who could neglect religious disciplines with impunity. Narendra's penetrating eye soon sized up the situation. He found out that some of these external manifestations were being carefully practised at home, while some were the outcome of malnutrition, mental weakness, or nervous debility. He mercilessly exposed the devotees who were pretending to have visions, and asked all to develop a healthy religious spirit. Narendra sang inspiring songs for the younger devotees, read with them the Imitation of Christ and the Gita, and held before them the positive ideals of spirituality.
   --- LAST DAYS AT COSSIPORE
   When Sri Ramakrishna's illness showed signs of aggravation, the devotees, following the advice of Dr. Sarkar, rented a spacious garden house at Cossipore, in the northern suburbs of Calcutta. The Master was removed to this place on December 11, 1885.
   It was at Cossipore that the curtain fell on the varied activities of The Master's life on the physical plane. His soul lingered in the body eight months more. It was the period of his great Passion, a constant crucifixion of the body and the triumphant revelation of the Soul. Here one sees the humanity and divinity of The Master passing and repassing across a thin border line. Every minute of those eight months was suffused with touching tenderness of heart and breath-taking elevation of spirit. Every word he uttered was full of pathos and sublimity.
   It took the group only a few days to become adjusted to the new environment. The Holy Mother, assisted by Sri Ramakrishna's niece, Lakshmi Devi, and a few woman devotees, took charge of the cooking for The Master and his attendants. Surendra willingly bore the major portion of the expenses, other householders contributing according to their means. Twelve disciples were constant attendants of The Master: Narendra, Rakhal, Baburam, Niranjan, Jogin, Latu, Tarak, the-elder Gopal, Kali, Sashi, Sarat, and the younger Gopal. Sarada, Harish, Hari, Gangadhar, and Tulasi visited The Master from time to time and practised sadhana at home. Narendra, preparing for his law examination, brought his books to the garden house in order to continue his studies during the infrequent spare moments. He encouraged his brother disciples to intensify their meditation, scriptural studies, and other spiritual disciplines. They all forgot their relatives and their
   worldly duties.
   Among the attendants Sashi was the embodiment of service. He did not practise meditation, japa, or any of the other disciplines followed by his brother devotees. He was convinced that service to the guru was the only religion for him. He forgot food and rest and was ever ready at The Master's bedside.
   Pundit Shashadhar one day suggested to The Master that the latter could remove the illness by concentrating his mind on the throat, the scriptures having declared that yogis had power to cure themselves in that way. The Master rebuked the pundit. "For a scholar like you to make such a proposal!" he said. "How can I withdraw the mind from the Lotus Feet of God and turn it to this worthless cage of flesh and blood?" "For our sake at least", begged Narendra and the other disciples. "But", replied Sri Ramakrishna, do you think I enjoy this suffering? I wish to recover, but that depends on the Mother."
   NARENDRA: "Then please pray to Her. She must listen to you."
  --
   A few hours later The Master said to Narendra: "I said to Her: 'Mother, I cannot swallow food because of my pain. Make it possible for me to eat a little.' She pointed you all out to me and said: 'What? You are eating enough through all these mouths. Isn't that so?' I was ashamed and could not utter another word." This dashed all the hopes of the devotees for The Master's recovery.
   "I shall make the whole thing public before I go", The Master had said some time before. On January 1, 1886, he felt better and came down to the garden for a little stroll. It was about three o'clock in the afternoon. Some thirty lay disciples were in the hall or sitting about under the trees. Sri Ramakrishna said to Girish, "Well, Girish, what have you seen in me, that you proclaim me before everybody as an Incarnation of God?" Girish was not the man to be taken by surprise. He knelt before The Master and said, with folded hands, "What can an insignificant person like myself say about the One whose glory even sages like Vyasa and Valmiki could not adequately measure?" The Master was profoundly moved. He said: "What more shall I say? I bless you all. Be illumined!" He fell into a spiritual mood. Hearing these words the devotees, one and all, became overwhelmed with emotion. They rushed to him and fell at his feet. He touched them all, and each received an appropriate benediction. Each of them, at the touch of The Master, experienced ineffable bliss. Some laughed, some wept, some sat down to meditate, some began to pray. Some saw light, some had visions of their Chosen Ideals, and some felt within their bodies the rush of spiritual power.
   Narendra, consumed with a terrific fever for realization, complained to The Master that all the others had attained peace and that he alone was dissatisfied. The Master asked what he wanted. Narendra begged for samadhi, so that he might altogether forget the world for three or four days at a time. "You are a fool", The Master rebuked him. "There is a state even higher than that. Isn't it you who sing, 'All that exists art Thou'? First of all settle your family affairs and then come to me. You will experience a state even higher than samadhi."
   The Master did not hide the fact that he wished to make Narendra his spiritual heir. Narendra was to continue the work after Sri Ramakrishna's passing. Sri Ramakrishna said to him: "I leave these young men in your charge. See that they develop their spirituality and do not return home." One day he asked the boys, in preparation for a monastic life, to beg their food from door to door without thought of caste. They hailed The Master's order and went out with begging-bowls. A few days later he gave the ochre cloth of the sannyasi to each of them, including Girish, who was now second to none in his spirit of renunciation. Thus The Master himself laid the foundation of the future Ramakrishna Order of monks.
   Sri Ramakrishna was sinking day by day. His diet was reduced to a minimum and he found it almost impossible to swallow. He whispered to M.: "I am bearing all this cheerfully, for otherwise you would be weeping. If you all say that it is better that the body should go rather than suffer this torture, I am willing." The next morning he said to his depressed disciples seated near the bed: "Do you know what I see? I see that God alone has become everything. Men and animals are only frameworks covered with skin, and it is He who is moving through their heads and limbs. I see that it is God Himself who has become the block, the executioner, and the victim for the sacrifice.' He fainted with emotion. Regaining partial consciousness, he said: "Now I have no pain. I am very well." Looking at Latu he said: "There sits Latu resting his head on the palm of his hand. To me it is the Lord who is seated in that posture."
  --
   Yet one is not sure whether The Master's soul actually was tortured by this agonizing disease. At least during his moments of spiritual exaltation — which became almost constant during the closing days of his life on earth — he lost all consciousness of the body, of illness and suffering. One of his attendants (Latu, later known as Swami Adbhutananda.) said later on: "While Sri Ramakrishna lay sick he never actually suffered pain. He would often say: 'O mind! Forget the body, forget the sickness, and remain merged in Bliss.' No, he did not really suffer. At times he would be in a state when the thrill of joy was clearly manifested in his body. Even when he could not speak he would let us know in some way that there was no suffering, and this fact was clearly evident to all who watched him. People who did not understand him thought that his suffering was very great. What spiritual joy he transmitted to us at that time! Could such a thing have been possible if he had 'been suffering physically? It was during this period that he taught us again these truths: 'Brahman is always unattached. The three gunas are in It, but It is unaffected by them, just as the wind carries odour yet remains odourless.' 'Brahman is Infinite Being, Infinite Wisdom, Infinite Bliss. In It there exist no delusion, no misery, no disease, no death, no growth, no decay.' 'The Transcendental Being and the being within are one and the same. There is one indivisible Absolute Existence.'"
   The Holy Mother secretly went to a Siva temple across the Ganges to intercede with the Deity for The Master's recovery. In a revelation she was told to prepare herself for the inevitable end.
   One day when Narendra was on the ground floor, meditating, The Master was lying awake in his bed upstairs. In the depths of his meditation Narendra felt as though a lamp were burning at the back of his head. Suddenly he lost consciousness. It was the yearned-for, all-effacing experience of nirvikalpa samadhi, when the embodied soul realizes its unity with the Absolute. After a very long time he regained partial consciousness but was unable to find his body. He could see only his head. "Where is my body?" he cried. The elder Gopal entered the room and said, "Why, it is here, Naren!" But Narendra could not find it. Gopal, frightened, ran upstairs to The Master. Sri Ramakrishna only said: "Let him stay that way for a time. He has worried me long enough."
   After another long period Narendra regained full consciousness. Bathed in peace, he went to The Master, who said: "Now the Mother has shown you everything. But this revelation will remain under lock and key, and I shall keep the key. When you have accomplished the Mother's work you will find the treasure again."
   Some days later, Narendra being alone with The Master, Sri Ramakrishna looked at him and went into samadhi. Narendra felt the penetration of a subtle force and lost all outer consciousness. Regaining presently the normal mood, he found The Master weeping.
   Sri Ramakrishna said to him: "Today I have given you my all and I am now only a poor fakir, possessing nothing. By this power you will do immense good in the world, and not until it is accomplished will you return." Henceforth The Master lived in the disciple.
   Doubt, however, dies hard. After one or two days Narendra said to himself, "If in the midst of this racking physical pain he declares his Godhead, then only shall I accept him as an Incarnation of God." He was alone by the bedside of The Master. It was a passing thought, but The Master smiled. Gathering his remaining strength, he distinctly said, "He who was Rama and Krishna is now, in this body, Ramakrishna — but not in your Vedantic sense." Narendra was stricken with shame.
   --- MAHASAMADHI
   Sunday, August 15, 1886. The Master's pulse became irregular. The devotees stood by the bedside. Toward dusk Sri Ramakrishna had difficulty in breathing. A short time afterwards he complained of hunger. A little liquid food was put into his mouth; some of it he swallowed, and the rest ran over his chin. Two attendants began to fan him. All at once he went into samadhi of a rather unusual type. The body became stiff. Sashi burst into tears. But after midnight The Master revived. He was now very hungry and helped himself to a bowl of porridge. He said he was strong again. He sat up against five or six pillows, which were supported by the body of Sashi, who was fanning him. Narendra took his feet on his lap and began to rub them. Again and again The Master repeated to him, "Take care of these boys." Then he asked to lie down. Three times in ringing tone's he cried the name of Kali, his life's Beloved, and lay back. At two minutes past one there was a low sound in his throat and he fell a little to one side. A thrill passed over his body. His hair stood on end. His eyes became fixed on the tip of his nose. His face was lighted with a smile. The final ecstasy began. It was mahasamadhi, total absorption, from which his mind never returned. Narendra, unable to bear it, ran downstairs.
   Dr. Sarkar arrived the following noon and pronounced that life had departed not more than half an hour before. At five o'clock The Masters body was brought downstairs, laid on a cot, dressed in ochre clothes, and decorated with sandal-paste and flowers. A procession was formed. The passers-by wept as the body was taken to the cremation ground at the Baranagore Ghat on the Ganges.
   While the devotees were returning to the garden house, carrying the urn with the sacred ashes, a calm resignation came to their souls and they cried, "Victory unto the Guru!"

0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
    These six were destroyed by The Master of the
     Temple; and he spake not.
  --
     The Master of the Temple destroys all these illusions,
    but remains silent. See the description of his functions
  --
     stood by The Master of the Temple.
    They are above The Abyss, and contain all con-
  --
     Thus, The Master of the Temple lives in the Night of
    Pan.
  --
     The Master of the Temple the opposite perception occurs
    simultaneously, and that he himself is beyond both of
  --
     In the last paragraph The Master urges his pupils to
    practise Samadhi every day.
  --
     The Master urges his disciples to a certain holy
    stealth, a concealment of the real purpose of their lives;
  --
     of The Master; for thus thy reason shall at
     last break down, as the fetter is struck from a
  --
     The Masters of the Temple are now introduced; they are
    inhabitants, not of this desert; their abode is not this universe.
  --
     is black" is the watchword of the slave. The Master
     takes no heed.
  --
     The Master (in technical language, the Magus) does
    not concern himself with facts; he does not care whether
  --
    she hath slain, that is, of The Masters of the Temple.
     In connection with the number 49, see Liber 418, the
  --
    Redeemer, with whom The Master (Fra. P.) identifies
    himself. he permits himself for a moment the pleasure
  --
    paragraph, may be an esoteric arcanum, for The Master
    of the Temple is interested in Malkuth, as Malkuth is
  --
   The last paragraph is even obscurer to those unfamiliar to The Masterpiece
  referred to in the note; for the eye of Horus (see 777, Col.
  --
    I am The Master of the Universe; then give me a
     heap of straw in a hut, and LAYLAH naked!
  --
    upon this chapter. To The Master of the Temple
    opposite rules apply. His unity seeks the many, and
  --
   The thought of The Master in this chapter is exceptionally lofty.
   That this is the true meaning, or rather use, of this chapter, is evident fro
  --
   The Master salutes the previous paragraphs as horses which, although in
  themselves worthless animals (without the epithets), carry the Charioteer in th
  --
     The title refers to the mental attitude of The Master;
    the avalanche does not fall because it is tired of staying

0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  They therefore have the value of almost stenographic records. In Appendix A are given several conversations which took place in the absence of M., but of which he received a first-hand record from persons concerned. The conversations will bring before the reader's mind an intimate picture of The Master's eventful life from March 1882 to April 24, 1886, only a few months before his passing away. During this period he came in contact chiefly with English-educated Benglis; from among them he selected his disciples and the bearers of his message, and with them he shared his rich spiritual experiences.
  I have made a literal translation, omitting only a few pages of no particular interest to English-speaking readers. Often literary grace has been sacrificed for the sake of literal translation. No translation can do full justice to the original. This difficulty is all the more felt in the present work, whose contents are of a deep mystical nature and describe the inner experiences of a great seer. Human language is an altogether inadequate vehicle to express supersensuous perception. Sri Ramakrishna was almost illiterate. He never clothed his thoughts in formal language. His words sought to convey his direct realization of Truth. His conversation was in a village patois. Therein lies its charm. In order to explain to his listeners an abstruse philosophy, he, like Christ before him, used with telling effect homely parables and illustrations, culled from his observation of the daily life around him.
  --
  But these words were not the product of intellectual cogitation; they were rooted in direct experience. Hence, to students of religion, psychology, and physical science, these experiences of The Master are of immense value for the understanding of religious phenomena in general. No doubt Sri Ramakrishna was a Hindu of the Hindus; yet his experiences transcended the limits of the dogmas and creeds of Hinduism. Mystics of religions other than Hinduism will find in Sri Ramakrishna's experiences a corroboration of the experiences of their own prophets and seers. And this is very important today for the resuscitation of religious values. The sceptical reader may pass by the supernatural experiences; he will yet find in the book enough material to provoke his serious thought and solve many of his spiritual problems.
  There are repetitions of teachings and parables in the book. I have kept them purposely. They have their charm and usefulness, repeated as they were in different settings. Repetition is unavoidable in a work of this kind. In the first place, different seekers come to a religious teacher with questions of more or less identical nature; hence the answers will be of more or less identical pattern. Besides, religious teachers of all times and climes have tried, by means of repetition, to hammer truths into the stony soil of the recalcitrant human mind. Finally, repetition does not seem tedious if the ideas repeated are dear to a man's heart.
  I have thought it necessary to write a rather lengthy Introduction to the book. In it I have given the biography of The Master, descriptions of people who came in contact with him, short explanations of several systems of Indian religious thought intimately connected with Sri Ramakrishna's life, and other relevant matters which, I hope, will enable the reader better to understand and appreciate the unusual contents of this book. It is particularly important that the Western reader, unacquainted with Hindu religious thought, should first read carefully the introductory chapter, in order that he may fully enjoy these conversations. Many Indian terms and names have been retained in the book for want of suitable English equivalents. Their meaning is given either in the Glossary or in the foot-notes. The Glossary also gives explanations of a number of expressions unfamiliar to Western readers. The diacritical marks are explained under Notes on Pronunciation.
  In the Introduction I have drawn much material from the Life of Sri Ramakrishna, published by the Advaita Ashrama, Myvati, India. I have also consulted the excellent article on Sri Ramakrishna by Swami Nirvednanda, in the second volume of the Cultural Heritage of India.
  The book contains many songs sung either by The Master or by the devotees. These form an important feature of the spiritual tradition of Bengal and were for the most part written by men of mystical experience. For giving the songs their present form I am grateful to Mr. John Moffitt, Jr.
  In the preparation of this manuscript I have received ungrudging help from several friends. Miss Margaret Woodrow Wilson and Mr.Joseph Campbell have worked hard in editing my translation. Mrs.Elizabeth Davidson has typed, more than once, the entire manuscript and rendered other valuable help. Mr.Aldous Huxley has laid me under a debt of gratitude by writing the Foreword. I sincerely thank them all.
  --
  He was an educationist all his life both in a spiritual and in a secular sense. After he passed out of College, he took up work as headmaster in a number of schools in succession Narail High School, City School, Ripon College School, Metropolitan School, Aryan School, Oriental School, Oriental Seminary and Model School. The causes of his migration from school to school were that he could not get on with some of the managements on grounds of principles and that often his spiritual mood drew him away to places of pilgrimage for long periods. He worked with some of the most noted public men of the time like Iswar Chandra Vidysgar and Surendranath Banerjee. The latter appointed him as a professor in the City and Ripon Colleges where he taught subjects like English, philosophy, history and economics. In his later days he took over the Morton School, and he spent his time in the staircase room of the third floor of it, administering the school and preaching the message of The Master. He was much respected in educational circles where he was usually referred to as Rector Mahashay. A teacher who had worked under him writes thus in warm appreciation of his teaching methods: "Only when I worked with him in school could I appreciate what a great educationist he was. He would come down to the level of his students when teaching, though he himself was so learned, so talented. Ordinarily teachers confine their instruction to what is given in books without much thought as to whether the student can accept it or not. But M., would first of all gauge how much the student could take in and by what means. He would employ aids to teaching like maps, pictures and diagrams, so that his students could learn by seeing. Thirty years ago (from 1953) when the question of imparting education through the medium of the mother tongue was being discussed, M. had already employed Bengali as the medium of instruction in the Morton School." (M The Apostle and the Evangelist by Swami Nityatmananda Part I. P. 15.)
  Imparting secular education was, however, only his profession ; his main concern was with the spiritual regeneration of man a calling for which Destiny seems to have chosen him. From his childhood he was deeply pious, and he used to be moved very much by Sdhus, temples and Durga Puja celebrations. The piety and eloquence of the great Brahmo leader of the times, Keshab Chander Sen, elicited a powerful response from the impressionable mind of Mahendra Nath, as it did in the case of many an idealistic young man of Calcutta, and prepared him to receive the great Light that was to dawn on him with the coming of Sri Ramakrishna into his life.
  This epoch-making event of his life came about in a very strange way. M. belonged to a joint family with several collateral members. Some ten years after he began his career as an educationist, bitter quarrels broke out among the members of the family, driving the sensitive M. to despair and utter despondency. He lost all interest in life and left home one night to go into the wide world with the idea of ending his life. At dead of night he took rest in his sister's house at Baranagar, and in the morning, accompanied by a nephew Siddheswar, he wandered from one garden to another in Calcutta until Siddheswar brought him to the Temple Garden of Dakshineswar where Sri Ramakrishna was then living. After spending some time in the beautiful rose gardens there, he was directed to the room of the Paramahamsa, where the eventful meeting of The Master and the disciple took place on a blessed evening (the exact date is not on record) on a Sunday in March 1882. As regards what took place on the occasion, the reader is referred to the opening section of the first chapter of the Gospel.
   The Master, who divined the mood of desperation in M, his resolve to take leave of this 'play-field of deception', put new faith and hope into him by his gracious words of assurance: "God forbid! Why should you take leave of this world? Do you not feel blessed by discovering your Guru? By His grace, what is beyond all imagination or dreams can be easily achieved!" At these words the clouds of despair moved away from the horizon of M.'s mind, and the sunshine of a new hope revealed to him fresh vistas of meaning in life. Referring to this phase of his life, M. used to say, "Behold! where is the resolve to end life, and where, the discovery of God! That is, sorrow should be looked upon as a friend of man. God is all good." ( Ibid P.33.)
  After this re-settlement, M's life revolved around The Master, though he continued his professional work as an educationist. During all holidays, including Sundays, he spent his time at Dakshineswar in The Master's company, and at times extended his stay to several days.
  It did not take much time for M. to become very intimate with The Master, or for The Master to recognise in this disciple a divinely commissioned partner in the fulfilment of his spiritual mission. When M. was reading out the Chaitanya Bhagavata, The Master discovered that he had been, in a previous birth, a disciple and companion of the great Vaishnava Teacher, Sri Chaitanya Mahaprabhu, and The Master even saw him 'with his naked eye' participating in the ecstatic mass-singing of the Lord's name under the leadership of that Divine personality. So The Master told M, "You are my own, of the same substance as the father and the son," indicating thereby that M. was one of the chosen few and a part and parcel of his Divine mission.
  There was an urge in M. to abandon the household life and become a Sannysin. When he communicated this idea to The Master, he forbade him saying," Mother has told me that you have to do a little of Her work you will have to teach Bhagavata, the word of God to humanity. The Mother keeps a Bhagavata Pandit with a bondage in the world!"
  ( Ibid P.36.)
  --
  Sri Ramakrishna was a teacher for both the Orders of mankind, Sannysins and householders. His own life offered an ideal example for both, and he left behind disciples who followed the highest traditions he had set in respect of both these ways of life. M., along with Nag Mahashay, exemplified how a householder can rise to the highest level of sagehood. M. was married to Nikunja Devi, a distant relative of Keshab Chander Sen, even when he was reading at College, and he had four children, two sons and two daughters. The responsibility of the family, no doubt, made him dependent on his professional income, but the great devotee that he was, he never compromised with ideals and principles for this reason. Once when he was working as the headmaster in a school managed by the great Vidysgar, the results of the school at the public examination happened to be rather poor, and Vidysgar attri buted it to M's preoccupation with The Master and his consequent failure to attend adequately to the school work. M. at once resigned his post without any thought of the morrow. Within a fortnight the family was in poverty, and M. was one day pacing up and down the verandah of his house, musing how he would feed his children the next day. Just then a man came with a letter addressed to 'Mahendra Babu', and on opening it, M. found that it was a letter from his friend Sri Surendra Nath Banerjee, asking whether he would like to take up a professorship in the Ripon College. In this way three or four times he gave up the job that gave him the wherewithal to support the family, either for upholding principles or for practising spiritual Sadhanas in holy places, without any consideration of the possible dire worldly consequences; but he was always able to get over these difficulties somehow, and the interests of his family never suffered. In spite of his disregard for worldly goods, he was, towards the latter part of his life, in a fairly flourishing condition as the proprietor of the Morton School which he developed into a noted educational institution in the city. The Lord has said in the Bhagavad Git that in the case of those who think of nothing except Him, He Himself would take up all their material and spiritual responsibilities. M. was an example of the truth of the Lord's promise.
  Though his children received proper attention from him, his real family, both during The Master's lifetime and after, consisted of saints, devotees, Sannysins and spiritual aspirants. His life exemplifies The Master's teaching that an ideal householder must be like a good maidservant of a family, loving and caring properly for the children of the house, but knowing always that her real home and children are elsewhere. During The Master's lifetime he spent all his Sundays and other holidays with him and his devotees, and besides listening to the holy talks and devotional music, practised meditation both on the Personal and the Impersonal aspects of God under the direct guidance of The Master. In the pages of the Gospel the reader gets a picture of M.'s spiritual relationship with The Master how from a hazy belief in the Impersonal God of the Brahmos, he was step by step brought to accept both Personality and Impersonality as the two aspects of the same Non-dual Being, how he was convinced of the manifestation of that Being as Gods, Goddesses and as Incarnations, and how he was established in a life that was both of a Jnni and of a Bhakta. This Jnni-Bhakta outlook and way of living became so dominant a feature of his life that Swami Raghavananda, who was very closely associated with him during his last six years, remarks: "Among those who lived with M. in latter days, some felt that he always lived in this constant and conscious union with God even with open eyes (i.e., even in waking consciousness)." (Swami Raghavananda's article on M. in Prabuddha Bharata vol. XXXVII. P. 442.)
  Besides undergoing spiritual disciplines at the feet of The Master, M. used to go to holy places during The Master's lifetime itself and afterwards too as a part of his Sdhan.
  He was one of the earliest of the disciples to visit Kamarpukur, the birthplace of The Master, in the latter's lifetime itself; for he wished to practise contemplation on The Master's early life in its true original setting. His experience there is described as follows by Swami Nityatmananda: "By the grace of The Master, he saw the entire Kamarpukur as a holy place bathed in an effulgent Light. Trees and creepers, beasts and birds and men all were made of effulgence. So he prostrated to all on the road. He saw a torn cat, which appeared to him luminous with the Light of Consciousness. Immediately he fell to the ground and saluted it" (M The Apostle and the Evangelist by Swami Nityatmananda vol. I. P. 40.) He had similar experience in Dakshineswar also. At the instance of The Master he also visited Puri, and in the words of Swami Nityatmananda, "with indomitable courage, M. embraced the image of Jagannath out of season."
  The life of Sdhan and holy association that he started on at the feet of The Master, he continued all through his life. He has for this reason been most appropriately described as a Grihastha-Sannysi (householder-Sannysin). Though he was forbidden by The Master to become a Sannysin, his reverence for the Sannysa ideal was whole-hearted and was without any reservation. So after Sri Ramakrishna's passing away, while several of The Master's householder devotees considered the young Sannysin disciples of The Master as inexperienced and inconsequential, M. stood by them with the firm faith that The Master's life and message were going to be perpetuated only through them. Swami Vivekananda wrote from America in a letter to the inmates of the Math: "When Sri Thkur (Master) left the body, every one gave us up as a few unripe urchins. But M. and a few others did not leave us in the lurch. We cannot repay our debt to them." (Swami Raghavananda's article on M. in Prabuddha Bharata vol. XXX P. 442.)
  M. spent his weekends and holidays with the monastic brethren who, after The Master's demise, had formed themselves into an Order with a Math at Baranagore, and participated in the intense life of devotion and meditation that they followed. At other times he would retire to Dakshineswar or some garden in the city and spend several days in spiritual practice taking simple self-cooked food. In order to feel that he was one with all mankind he often used to go out of his home at dead of night, and like a wandering Sannysin, sleep with the waifs on some open verandah or footpath on the road.
  After The Master's demise, M. went on pilgrimage several times. He visited Banras, Vrindvan, Ayodhy and other places. At Banras he visited the famous Trailinga Swmi and fed him with sweets, and he had long conversations with Swami Bhaskarananda, one of the noted saintly and scholarly Sannysins of the time. In 1912 he went with the Holy Mother to Banras, and spent about a year in the company of Sannysins at Banras, Vrindvan, Hardwar, Hrishikesh and Swargashram. But he returned to Calcutta, as that city offered him the unique opportunity of associating himself with the places hallowed by The Master in his lifetime. Afterwards he does not seem to have gone to any far-off place, but stayed on in his room in the Morton School carrying on his spiritual ministry, speaking on The Master and his teachings to the large number of people who flocked to him after having read his famous Kathmrita known to English readers as The Gospel of Sri Ramakrishna.
  This brings us to the circumstances that led to the writing and publication of this monumental work, which has made M. one of the immortals in hagiographic literature.
  --
  Besides the prompting of his inherent instinct, the main inducement for M. to keep this diary of his experiences at Dakshineswar was his desire to provide himself with a means for living in holy company at all times. Being a school teacher, he could be with The Master only on Sundays and other holidays, and it was on his diary that he depended for 'holy company' on other days. The devotional scriptures like the Bhagavata say that holy company is the first and most important means for the generation and growth of devotion. For, in such company man could hear talks on spiritual matters and listen to the glorification of Divine attri butes, charged with the fervour and conviction emanating from the hearts of great lovers of God. Such company is therefore the one certain means through which Sraddha (Faith), Rati (attachment to God) and Bhakti (loving devotion) are generated. The diary of his visits to Dakshineswar provided M. with material for re-living, through reading and contemplation, the holy company he had had earlier, even on days when he was not able to visit Dakshineswar. The wealth of details and the vivid description of men and things in the midst of which the sublime conversations are set, provide excellent material to re-live those experiences for any one with imaginative powers. It was observed by M.'s disciples and admirers that in later life also whenever he was free or alone, he would be pouring over his diary, transporting himself on the wings of imagination to the glorious days he spent at the feet of The Master.
  During The Master's lifetime M. does not seem to have revealed the contents of his diary to any one. There is an unconfirmed tradition that when The Master saw him taking notes, he expressed apprehension at the possibility of his utilising these to publicise him like Keshab Sen; for the Great Master was so full of the spirit of renunciation and humility that he disliked being lionised. It must be for this reason that no one knew about this precious diary of M. for a decade until he brought out selections from it as a pamphlet in English in 1897 with the Holy Mother's blessings and permission. The Holy Mother, being very much pleased to hear parts of the diary read to her in Bengali, wrote to M.: "When I heard the Kathmrita, (Bengali name of the book) I felt as if it was he, The Master, who was saying all that." ( Ibid Part I. P 37.)
  The two pamphlets in English entitled the Gospel of Sri Ramakrishna appeared in October and November 1897. They drew the spontaneous acclamation of Swami Vivekananda, who wrote on 24th November of that year from Dehra Dun to M.:"Many many thanks for your second leaflet. It is indeed wonderful. The move is quite original, and never was the life of a Great Teacher brought before the public untarnished by the writer's mind, as you are doing. The language also is beyond all praise, so fresh, so pointed, and withal so plain and easy. I cannot express in adequate terms how I have enjoyed them. I am really in a transport when I read them. Strange, isn't it? Our Teacher and Lord was so original, and each one of us will have to be original or nothing.
  --
  It looks as if M. was brought to the world by the Great Master to record his words and transmit them to posterity. Swami Sivananda, a direct disciple of The Master and the second President of the Ramakrishna Math and Mission, says on this topic: "Whenever there was an interesting talk, The Master would call Master Mahashay if he was not in the room, and then draw his attention to the holy words spoken. We did not know then why The Master did so. Now we can realise that this action of The Master had an important significance, for it was reserved for Master Mahashay to give to the world at large the sayings of The Master." ( Vednta Kesari Vol. XIX P 141.) Thanks to M., we get, unlike in the case of the great teachers of the past, a faithful record with date, time, exact report of conversations, description of concerned men and places, references to contemporary events and personalities and a hundred other details for the last four years of The Master's life (1882-'86), so that no one can doubt the historicity of The Master and his teachings at any time in the future.
  M. was, in every respect, a true missionary of Sri Ramakrishna right from his first acquaintance with him in 1882. As a school teacher, it was a practice with him to direct to The Master such of his students as had a true spiritual disposition. Though himself prohibited by The Master to take to monastic life, he encouraged all spiritually inclined young men he came across in his later life to join the monastic Order. Swami Vijnanananda, a direct Sannysin disciple of The Master and a President of the Ramakrishna Order, once remarked to M.: "By enquiry, I have come to the conclusion that eighty percent and more of the Sannysins have embraced the monastic life after reading the Kathmrita (Bengali name of the book) and coming in contact with you." ( M
  The Apostle and the Evangelist by Swami Nityatmananda Part I, P 37.)
  --
  As time went on and the number of devotees increased, the staircase room and terrace of the 3rd floor of the Morton Institution became a veritable Naimisaranya of modern times, resounding during all hours of the day, and sometimes of night, too, with the word of God coming from the Rishi-like face of M. addressed to the eager God-seekers sitting around. To the devotees who helped him in preparing the text of the Gospel, he would dictate the conversations of The Master in a meditative mood, referring now and then to his diary. At times in the stillness of midnight he would awaken a nearby devotee and tell him: "Let us listen to the words of The Master in the depths of the night as he explains the truth of the Pranava." ( Vednta Kesari XIX P. 142.) Swami Raghavananda, an intimate devotee of M., writes as follows about these devotional sittings: "In the sweet and warm months of April and May, sitting under the canopy of heaven on the roof-garden of 50 Amherst Street, surrounded by shrubs and plants, himself sitting in their midst like a Rishi of old, the stars and planets in their courses beckoning us to things infinite and sublime, he would speak to us of the mysteries of God and His love and of the yearning that would rise in the human heart to solve the Eternal Riddle, as exemplified in the life of his Master. The mind, melting under the influence of his soft sweet words of light, would almost transcend the frontiers of limited existence and dare to peep into the infinite. He himself would take the influence of the setting and say,'What a blessed privilege it is to sit in such a setting (pointing to the starry heavens), in the company of the devotees discoursing on God and His love!' These unforgettable scenes will long remain imprinted on the minds of his hearers." (Prabuddha Bharata Vol XXXVII P 497.)
  About twenty-seven years of his life he spent in this way in the heart of the great city of Calcutta, radiating The Master's thoughts and ideals to countless devotees who flocked to him, and to still larger numbers who read his Kathmrita (English Edition : The Gospel of Sri Ramakrishna), the last part of which he had completed before June 1932 and given to the press. And miraculously, as it were, his end also came immediately after he had completed his life's mission. About three months earlier he had come to stay at his home at 13/2 Gurdasprasad Chaudhuary Lane at Thakur Bari, where the Holy Mother had herself installed The Master and where His regular worship was being conducted for the previous 40 years. The night of 3rd June being the Phalahrini Kli Pooja day, M.
  had sent his devotees who used to keep company with him, to attend the special worship at Belur Math at night. After attending the service at the home shrine, he went through the proof of the Kathmrita for an hour. Suddenly he got a severe attack of neuralgic pain, from which he had been suffering now and then, of late. Before 6 a.m. in the early hours of 4th June 1932 he passed away, fully conscious and chanting: 'Gurudeva-Ma, Kole tule na-o (Take me in your arms! O Master! O Mother!!)'

0.01 - Letters from the Mother to Her Son, #Some Answers From The Mother, #The Mother, #Integral Yoga
  has lasted long enough; this is The Master we must now refuse
  to serve. This is the great, the only remedy.

0.02 - II - The Home of the Guru, #Evening Talks With Sri Aurobindo, #unset, #Zen
   The Master, the Guru, set at rest the puzzled human mind by his illuminating answers, perhaps even more by his silent consciousness, so that it might be able to pursue unhampered the path of realisation of the Truth. Those ancient discourses answer the mind of man today even across the ages. They have rightly acquired as everything of the past does a certain sanctity. But sometimes that very reverence prevents men from properly evaluating, and living in, the present. This happens when the mind instead of seeking the Spirit looks at the form. For instance, it is not necessary for such discourses that they take place in forest-groves in order to be highly spiritual. Wherever The Master is, there is Light. And guru-griha the house of The Master can be his private dwelling place. So much was this feeling a part of Sri Aurobindo's nature and so particular was he to maintain the personal character of his work that during the first few years after 1923 he did not like his house to be called an 'Ashram', as the word had acquired the sense of a public institution to the modern mind. But there was no doubt that the flower of Divinity had blossomed in him; and disciples, like bees seeking honey, came to him. It is no exaggeration to say that these Evening Talks were to the small company of disciples what the Aranyakas were to the ancient seekers. Seeking the Light, they came to the dwelling place of their Guru, the greatest seer of the age, and found it their spiritual home the home of their parents, for the Mother, his companion in the great mission, had come. And these spiritual parents bestowed upon the disciples freely of their Light, their Consciousness, their Power and their Grace. The modern reader may find that the form of these discourses differs from those of the past but it was bound to be so for the simple reason that the times have changed and the problems that puzzle the modern mind are so different. Even though the disciples may be very imperfect representations of what he aimed at in them, still they are his creations. It is in order to repay, in however infinitesimal a degree, the debt which we owe to him that the effort is made to partake of the joy of his company the Evening Talks with a larger public.
   ***

0.03 - III - The Evening Sittings, #Evening Talks With Sri Aurobindo, #unset, #Zen
   When Sri Aurobindo and the Mother moved to No. 9 Rue de la Marine in 1922 the same routine of informal evening sittings after meditation continued. I came to Pondicherry for Sadhana in the beginning of 1923. I kept notes of the important talks I had with the four or five disciples who were already there. Besides, I used to take detailed notes of the Evening Talks which we all had with The Master. They were not intended by him to be noted down. I took them down because of the importance I felt about everything connected with him, no matter how insignificant to the outer view. I also felt that everything he did would acquire for those who would come to know his mission a very great significance.
   As years passed the evening sittings went on changing their time and often those disciples who came from outside for a temporary stay for Sadhana were allowed to join them. And, as the number of sadhaks practising the Yoga increased, the evening sittings also became more full, and the small verandah upstairs in the main building was found insufficient. Members of the household would gather every day at the fixed time with some sense of expectancy and start chatting in low tones. Sri Aurobindo used to come last and it was after his coming that the session would really commence.
  --
   These sittings, in fact, furnished Sri Aurobindo with an occasion to admit and feel the outer atmosphere and that of the group living with him. It brought to him the much-needed direct contact of the mental and vital make-up of the disciples, enabling him to act on the atmosphere in general and on the individual in particular. He could thus help to remould their mental make-up by removing the limitations of their minds and opinions, and correct temperamental tendencies and formations. Thus, these sittings contributed at least partly to the creation of an atmosphere amenable to the working of the Higher Consciousness. Far more important than the actual talk and its content was the personal contact, the influence of The Master, and the divine atmosphere he emanated; for through his outer personality it was the Divine Consciousness that he allowed to act. All along behind the outer manifestation that appeared human, there was the influence and presence of the Divine.
   What was talked in the small group informally was not intended by Sri Aurobindo to be the independent expression of his views on the subjects, events or the persons discussed. Very often what he said was in answer to the spiritual need of the individual or of the collective atmosphere. It was like a spiritual remedy meant to produce certain spiritual results, not a philosophical or metaphysical pronouncement on questions, events or movements. The net result of some talks very often was to point out to the disciple the inherent incapacity of the human intellect and its secondary place in the search for the ultimate Reality.

0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Rajayoga takes a higher flight. It aims at the liberation and perfection not of the bodily, but of the mental being, the control of the emotional and sensational life, The Mastery of the whole apparatus of thought and consciousness. It fixes its eyes on the citta, that stuff of mental consciousness in which all these activities arise, and it seeks, even as Hathayoga with its physical material, first to purify and to tranquillise. The normal state of man is a condition of trouble and disorder, a kingdom either at war with itself or badly governed; for the lord, the Purusha, is subjected to his ministers, the faculties, subjected even to his subjects, the instruments of sensation, emotion, action, enjoyment. Swarajya, self-rule, must be substituted for this subjection.
  First, therefore, the powers of order must be helped to overcome
  --
  Love and Joy and a full acceptance of the works of That which is known; dedicated Works to the entire love of The Master of the Sacrifice and the deepest knowledge of His ways and His being. It is in this triple path that we come most readily to the absolute knowledge, love and service of the One in all beings and in the entire cosmic manifestation.
  

0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
  not The Master of the house.
  Mother,

0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  God Himself, the real Person in us, becomes the sadhaka of the sadhana1 as well as The Master of the Yoga by whom the lower personality is used as the centre of a divine transfiguration and the instrument of its own perfection. In effect, the pressure of the
  Tapas, the force of consciousness in us dwelling in the Idea of the divine Nature upon that which we are in our entirety, produces
  --
  Nature, in the other it becomes swift and self-conscious and the instrument confesses the hand of The Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and therefore of right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.
  An integral method and an integral result. First, an integral realisation of Divine Being; not only a realisation of the One in its indistinguishable unity, but also in its multitude of aspects which are also necessary to the complete knowledge of it by

0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  I spoke of when I mentioned The Mastery of the overmind.
  It goes without saying that all this is not done in a day,
  --
  concentration. These masteries are no easier than The Mastery
  of the physical world; and everyone knows how much time and

0.09 - Letters to a Young Teacher, #Some Answers From The Mother, #The Mother, #Integral Yoga
  you should approach Him with the reverence due to The Master
  of Yoga.

01.01 - A Yoga of the Art of Life, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Here is the very heart of the mystery, The Master-key to the problem. The advent of the superhuman or divine race, however stupendous or miraculous the phenomenon may appear to be, can become a thing of practical actuality, precisely because it is no human agency that has undertaken it but the Divine himself in his supreme potency and wisdom and love. The descent of the Divine into the ordinary human nature in order to purify and transform it and be lodged there is the whole secret of the sadhana in Sri Aurobindo's Yoga. The sadhaka has only to be quiet and silent, calmly aspiring, open and acquiescent and receptive to the one Force; he need not and should not try to do things by his independent personal effort, but get them done or let them be done for him in the dedicated consciousness by the Divine Master and Guide. All other Yogas or spiritual disciplines in the past envisaged an ascent of the consciousness, its sublimation into the consciousness of the Spirit and its fusion and dissolution there in the end. The descent of the Divine Consciousness to prepare its definitive home in the dynamic and pragmatic human nature, if considered at all, was not the main theme of the past efforts and achievements. Furthermore, the descent spoken of here is the descent, not of a divine consciousness for there are many varieties of divine consciousness but of the Divine's own consciousness, of the Divine himself with his Shakti. For it is that that is directly working out this evolutionary transformation of the age.
   It is not my purpose here to enter into details as to the exact meaning of the descent, how it happens and what are its lines of activity and the results brought about. For it is indeed an actual descent that happens: the Divine Light leans down first into the mind and begins its purificatory work therealthough it is always the inner heart which first recognises the Divine Presence and gives its assent to the Divine action for the mind, the higher mind that is to say, is the summit of the ordinary human consciousness and receives more easily and readily the Radiances that descend. From the Mind the Light filters into the denser regions of the emotions and desires, of life activity and vital dynamism; finally, it gets into brute Matter itself, the hard and obscure rock of the physical body, for that too has to be illumined and made the very form and figure of the Light supernal. The Divine in his descending Grace is The Master-Architect who is building slowly and surely the many-chambered and many-storeyed edifice that is human nature and human life into the mould of the Divine Truth in its perfect play and supreme expression. But this is a matter which can be closely considered when one is already well within the mystery of the path and has acquired the elementary essentials of an initiate.
   Another question that troubles and perplexes the ordinary human mind is as to the time when the thing will be done. Is it now or a millennium hence or at some astronomical distance in future, like the cooling of the sun, as someone has suggested for an analogy. In view of the magnitude of the work one might with reason say that the whole eternity is there before us, and a century or even a millennium should not be grudged to such a labour for it is nothing less than an undoing of untold millenniums in the past and the building of a far-flung futurity. However, as we have said, since it is the Divine's own work and since Yoga means a concentrated and involved process of action, effectuating in a minute what would perhaps take years to accomplish in the natural course, one can expect the work to be done sooner rather than later. Indeed, the ideal is one of here and nowhere upon this earth of material existence and now in this life, in this very bodynot hereafter or elsewhere. How long exactly that will mean, depends on many factors, but a few decades on this side or the other do not matter very much.

01.04 - Sri Aurobindos Gita, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The Supreme Spirit, Purushottama, who holds in himself the dual reality of Brahman and the world, is The Master of action who acts but in actionlessness, the Lord in whom and through whom the universes and their creatures live and move and have their being. Karmayoga is union in mind and soul and body with the Lord of action in the execution of his cosmic purpose. And this union is effected through a transformation of the human nature, through the revelation of the Divine Prakriti and its descent upon and possession of the inferior human vehicle.
   Arrived so far, we now find, if we look back, a change in the whole perspective. Karma and even Karmayoga, which hitherto seemed to be the pivot of the Gita's teaching, retire somewhat into the background and present a diminished stature and value. The centre of gravity has shifted to the conception of the Divine Nature, to the Lord's own status, to the consciousness above the three Gunas, to absolute consecration of each limb of man's humanity to the Supreme Purusha for his descent and incarnation and play in and upon this human world.

01.04 - The Poetry in the Making, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   But should there be an inherent incompatibility between spontaneous creation and self-consciousness? As we have seen, a harmony and fusion can and do happen of the superconscious and the normally conscious in the Yogi. Likewise, an artist also can be wakeful and transparent enough so that he is conscious on both the levels simultaneouslyabove, he is conscious of the source and origin of his inspiration, and on the level plain he is conscious of the working of the instrument, how the vehicle transcribes and embodies what comes from elsewhere. The poet's consciousness becomes then divalent as it werethere is a sense of absolute passivity in respect of the receiving apparatus and coupled and immisced with it there is also the sense of dynamism, of conscious agency as in his secret being he is The Master of his apparatus and one with the Inspirerin other words, the poet is both a seer (kavih) and a creator or doer (poits).
   Not only so, the future development of the poetic consciousness seems inevitably to lead to such a consummation in which the creative and the critical faculties will not be separate but form part of one and indivisible movement. Historically, human consciousness has grown from unconsciousness to consciousness and from consciousness to self-consciousness; man's creative and artistic genius too has moved pari passu in the same direction. The earliest and primitive poets were mostly unconscious, that is to say, they wrote or said things as they came to them spontaneously, without effort, without reflection, they do not seem to know the whence and wherefore and whither of it all, they know only that the wind bloweth as it listeth. That was when man had not yet eaten the fruit of knowledge, was still in the innocence of childhood. But as he grew up and progressed, he became more and more conscious, capable of exerting and exercising a deliberate will and initiating a purposive action, not only in the external practical field but also in the psychological domain. If the earlier group is called "primitives", the later one, that of conscious artists, usually goes by the name of "classicists." Modern creators have gone one step farther in the direction of self-consciousness, a return upon oneself, an inlook of full awareness and a free and alert activity of the critical faculties. An unconscious artist in the sense of the "primitives" is almost an impossible phenomenon in the modern world. All are scientists: an artist cannot but be consciously critical, deliberate, purposive in what he creates and how he creates. Evidently, this has cost something of the old-world spontaneity and supremacy of utterance; but it cannot be helped, we cannot comm and the tide to roll back, Canute-like. The feature has to be accepted and a remedy and new orientation discovered.

01.04 - The Secret Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  Or we adore The Master of our souls.
  Then the small bodily ego thins and falls;
  --
  It is the origin and The Master-clue,
  A silence overhead, an inner voice,
  --
  Her will he has made The Master of his fate,
  Her whim the dispenser of his pleasure and pain;
  --
   The Master of existence lurks in us
  And plays at hide-and-seek with his own Force;

01.08 - A Theory of Yoga, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   This is the real meaning and sense of the moral struggle in man, the continuous endeavour towards a transvaluation of the primary and aboriginal instincts and impulses. Looked at from one end, from below up the ascending line, man's ethical and spiritual ideals are a dissimulation and sublimation of the animal impulsions. But this is becauseas we see, if we look from the other end, from above down the descending lineman is not all instinct, he is not a mere blind instrument in the hands of Nature forces. He has in him another source, an opposite pole of being from which other impulsions flow and continually modify the structure of the lower levels. If the animal is the foundation of his nature, the divine is its summit. If the bodily demands form his manifest reality, the demands of the spirit enshrine his higher reality. And if as regards the former he is a slave, as regards the latter he is The Master. It is by the interaction of these double forces that his whole nature has been and is being fashioned. Man does not and cannot give carte blanche to his vital, inclinations, since there is a pressure upon them of higher forces coming down from his mental and spiritual levels. It is these latter which have deviated him from the direct line of the pure animal life.
   Thus then we may distinguish three types of control on three levels. First, the natural control, secondly the conscious, i.e. to say the mental the ethical and religious control, and thirdly the spiritual or divine control. Now the spirit is the ultimate truth and reality, behind the forces that act in the mind and in the body, so that the natural control and the ethical control are mere attempts to establish and realise the spiritual control. The animal impulses feel the hidden stress of the divine urges that are their real essence and thus there rises first an unconscious conflict in the natural life and then a conscious conflict in the higher ethical life. But when both of these are transcended and the conflict is carried on to a still higher level, then do we find their real significance and arrive at the consummation to which they move. Yoga is the ultimate transvaluation of physical (and of moral) values, it is the trans-substantiation of life-power into its spiritual substance.

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  evidence is against him, but The Master-stroke of the
  lawyer Perry Mason changes the situation. Throughout
  --
  by my devotion for The Master - and not everyone is
  Series Ten - To a Young Captain

0 1958-05-01, #Agenda Vol 01, #unset, #Zen
   I saw there (center of the heart) The Master of the Yoga; he was no different from me, but nevertheless I saw him, and he even seemed slightly imbued with color. Well, he does everything, he decides everything, he organizes everything with an almost mathematical precision and in the smallest detailseverything.
   To do the divine Will I have been doing the sadhana for a long time, and I can say that not a day has passed that I have not done the Divines Will. But I didnt know what it was! I was living in all the inner realms, from the subtle physical to the highest regions, yet I didnt know what it was I always had to listen, to refer things, to pay attention. Now, no morebliss! There are no more problems, and everything is done in such harmony! Even if I had to leave my body, I would be in bliss! And it would happen in the best possible way.

0 1960-03-03, #Agenda Vol 01, #unset, #Zen
   And there are many, many experiences like this. It is only a small, a very small beginning. This one in particular came to mark the new stage: four years have elapsed, and now four years to come. Because everything has focused on this body to prepare it, everything has concentrated on itNature, The Master of the Yoga, the Supreme, everything So only when its over, not before, will it really be interesting to speak of all this. But maybe it will never be over, after all. Its a small beginning, very small.
   The Darshan on February 29, 1960, the first anniversary of the Supramental Manifestation.

0 1960-05-16, #Agenda Vol 01, #unset, #Zen
   The Mastery must be a TRUE mastery, a very humble and austere mastery which starts from the very bottom and, step by step, establishes control. As a matter of fact, it is a battle against small, really tiny things: habits of being, ways of thinking, feeling and reacting.
   When this mastery at the very bottom combines with the consciousness at the very top, then you can really begin doing some worknot only work on yourself but also the work for all.

0 1960-10-19, #Agenda Vol 01, #unset, #Zen
   Thats what annoys me sometimes. Why not have this mastery? We SHOULD be masters of it. With consciousness, we should be able to be The Masters of our bodies.
   Yes, this was precisely the extraordinary thing Sri Aurobindo had. He made no effort But then he didnt use it on himself!

0 1960-10-25, #Agenda Vol 01, #unset, #Zen
   But I know in an absolute way that once this whole mass of the physical mind is mastered and the Brahmic consciousness is brought into it in a continuous way, you CAN you become The Master of your health.
   This is why I tell people (not that I expect them to do it, at least not now, but its good they know) that its NOT a matter of fate, NOT something that completely escapes our control, NOT some sort of Law of Nature over which we have no powerit is not so. We are truly The Masters of everything which has been brought together to create our transitory individuality; we have been given the power of control, if only we knew how to use it.
   Its a discipline, a tremendous tapasya.9
  --
   In any case, for myself, in my yoga, only after I KNEW that I AM The Master of everything (provided I know how to BE this Master and LET myself be this Masterprovided, that is, that the outer stupidity accepts to stay in its place), did I know that one could be The Master of Nature.
   Theres also this old idea rooted in religions of Chaldean or Christian origin of a God with whom you can have no true contactan abyss between the two. That is terrible.
  --
   Whereas whatever the effort, whatever the difficulty, whatever time it takes, whatever number of lives, you must know that all this doesnt matter: you KNOW you ARE The Master, that The Master and you are the same. All thats necessary is to know it INTEGRALLY, and nothing must belie it. Thats the way out.
   When I tell people that their health depends on their inner life (an intermediate inner life, not the deepest), its because of this.

0 1961-01-24, #Agenda Vol 02, #The Mother, #Integral Yoga
   Indra represents the king of the gods, The Master of mental power freed from the limitations and obscurities of the physical consciousness.
   The body-consciousness.

0 1961-11-05, #Agenda Vol 02, #The Mother, #Integral Yoga
   It was not by choice that I met all the four Asurasit was a decision of the Supreme. The first one, whom religions call Satan, the Asura of Consciousness, was converted and is still at work. The second [the Asura of Suffering] annulled himself in the Supreme. The third was the Lord of Death (that was Theon). And the fourth, The Master of the world, was the Lord of Falsehood; Richard was an emanation, a vibhuti,1 as they say in India, of this Asura.
   Theon was the vibhuti of the Lord of Death.

0 1961-12-20, #Agenda Vol 02, #The Mother, #Integral Yoga
   Dear Sir I must begin by telling you that although this text is an excellent essay, it is not, in its present form, a book for the Spiritual Masters series. Let us enumerate the reasons for this. First of all, the general impression is of an ABSTRACT text. I can straight-away imagine your reaction to this and I dread misunderstandings! But putting myself in the readers place, since, once again, it does involve a collection intended for a wide public that we are beginning to know well, I can assure you that this public will not be able to follow page after page of reflections upon what one is bound to call a philosophical and spiritual system. Obviously this impression is caused primarily by the fact that you have begun with twenty-one pages where the reader is assumed to already know of Sri Aurobindos historical existence and the content of the Vedas and the Upanishads, plus I dont know how many other notions of rite, truth, divinity, wisdom, etc., etc. In my view, and the solution is going to appear cruel to you, for you certainly value these twenty-one pages [on the Secret of the Veda], they should purely and simply be deleted, for everything you say there, which is very rich in meaning, can only become clear when one has read what follows. There are many books in which readers can be asked to make the effort entailed in not understanding the beginning until they have read the end: but not books of popular culture. One could envisage an introduction of three or four pages to situate the spiritual climate and cultural world in which Sri Aurobindos thought has taken place, provided, however, that it is sufficiently descriptive, and not a pre-synthesis of everything to be expounded upon in what follows. In a general way you are going to smile, finding me quite Cartesian! But the readership we address is more or less permeated by a widespread Cartesianism, and you can help them, if you like, to reverse their methodology, but on the condition that you make yourself understood right from the start. Generally, you dont make enough use of analysis and, even before analysis, of a description of the realities being analyzed. That is why the sections of pure philosophical analysis seem much too long to us, and, even apart from the abstract character of the chapter on evolution (which should certainly be shorter), one feels at a positive standstill! After having waited patiently, and sometimes impatiently, for some light to be thrown on Sri Aurobindos own experience, one reads with genuine amazement that one can draw on energies from above instead of drawing on them from the material nature around oneself, or from an animal sleep, or that one can modify his sleep and render it conscious master illnesses before they enter the body. All of that in less than a page; and you conclude that the spirit that was the slave of matter becomes again The Master of evolution. But how Sri Aurobindo was led to think this, the experiences that permitted him to verify it, those that permit other men to consider the method transmittable, the difficulties, the obstacles, the realizationsdoesnt this constitute the essence of what must be said to make the reader understand? Once again, it is the question of a pedagogy intimately tied in with the spirit of the collection. Let me add as well that I always find it deplorable when a thought is not expressed purely for its own sake, but is accompanied by an aggressive irony towards concepts which the author does not share. This is pointless and harms the ideas being presented, all the more so because they are expressed in contrast with caricatured notions: the allusions you make to such concepts as you think yourself capable of evoking the soul, creation, virtue, sin, salvationwould only hold some interest if the reader could find those very concepts within himself. But, as they are caricatured by your pen, the reader is given the impression of an all too easily obtained contrast between certain ideas admired and others despised. Whereas it would be far more to the point if they corresponded to something real in the religious consciousness of the West. I have too much esteem for you and the spiritual world in which you live to avoid saying this through fear of upsetting you.
   Amen.
  --
   Then when Richard came here he met Sri Aurobindo (he was haunted by the idea of meeting The Master, the Guru, the Great Teacher). Sri Aurobindo was in hiding, seeing no one, but when Richard insisted, he met him, and Richard returned with a photograph. It was one of those early photos, with nothing in it. It was empty, the remnants of the political man, not at all resembling what I had seen I didnt recognize him. Its strange, I said to myself, thats not it (for I saw only his external appearance, there was no inner contact). But still, I was curious to meet him. At any rate, I cant say that when I saw this photograph I felt, Hes the one! Not at all. He impressed me as being a very interesting man, but no more.
   I came here. But something in me wanted to meet Sri Aurobindo all alone the first time. Richard went to him in the morning and I had an appointment for the afternoon. He was living in the house thats now part of the second dormitory, the old Guest House.5 I climbed up the stairway and he was standing there, waiting for me at the top of the stairs. EXACTLY my vision! Dressed the same way, in the same position, in profile, his head held high. He turned his head towards me and I saw in his eyes that it was He. The two things clicked (gesture of instantaneous shock), the inner experience immediately became one with the outer experience and there was a fusion the decisive shock.

0 1962-12-04, #Agenda Vol 03, #The Mother, #Integral Yoga
   And its not what one might imagine, its not one form entering anotherit doesnt keep him from being wherever he wants to be and doing whatever he wants to do, appearing as he wants to appear and being involved with everything happening on earth: it doesnt change any of that. And its not just a part of him [that is in Mother, but his totality]. And thats how I know he was manifesting the Absolute, he was a manifestation of the Absolute. Of course, afterwards he revealed himself as what I had called The Master of Yoga; that was the reason he came on earth (what people here in India call an Avatar). But thats still a way of seeing things SEPARATELY: its not the thingTHE thing.
   Well see tomorrow [December 5].

0 1964-07-22, #Agenda Vol 05, #The Mother, #Integral Yoga
   I will tell you the second experience first, because its a phenomenon of daily experience, a daily observation. And its one of the chief reasons why its impossible for ordinary human beings to understand a being who acts from what we could call divine impulse. Because all human activity is based on reactions, which are themselves the result of feelings and sensations, and, for people who are considered superior and who act according to reason, is based on principles of actioneveryone has his range of principles on which he bases his action (this is so well known that theres not much point in talking about it). But the other fact is interesting: for instance, when a human being loves someone (what he calls love) or doesnt love someone, his reactions to the SAME phenomenon the SAME phenomenonare, not always opposite, but extremely different, to such an extent that ordinary human judgment is based on those reactions. It would be better to take a very precise example: that of disciples and Master. The disciples almost never understand The Master, but they have opinions of him and of his ways of acting; they see and they say, The Master did such and such a thing, he acts with this person in such and such a way and with that other person in such and such other way, therefore he loves this person and doesnt love that one. I am putting it very bluntly, but thats the way it is.
   All this is based on experiences of every minute, here.
   All human action is based on that for them, thats the way it is; they wont act with this person in the same way as with that one, even in similar circumstances, because, as they say, they love this one, but not that one. Therefore, in one case, The Master loves, and in another case, he doesnt(laughing) simple!
   So I said that human action is based on reactions. Divine action, on the other hand, SPONTANEOUSLY stems from the vision through identity of the necessity of the dharma of each thing and each being. It is a constant perception, spontaneous, effortless, through identity, of the dharma of each being (I use the word dharma because its neither law nor truth, but both together). In order for this being to go by the shortest way to his goal, here is the curve of the most favorable circumstances; consequently the action will always be modeled on that curve. The result is that in seemingly similar circumstances, the action of the divine Wisdom will sometimes be completely different, at times even opposite. But then, how do you explain this to the ordinary consciousness? In one case, The Master loves this person, while in the other he doesnt love himits easy!
   It was so clear! And such a constant, constantly repeated experience that its really very interesting. Its very clear that its impossible for the disciples to understand; even if they are told, What is done is done because of each beings dharma, for them its just words; it doesnt correspond to a living experience, they cant feel it.
  --
   And That is I dont know if this world (I am not talking of the earth alone, but of the present universe), if this world will be followed by others or if it will itself go on, or if but That, which I am talking about and calling Love, is The Master of this world.
   The day when the earth (because we were promised it, and they arent vain promises), the day the earth manifests That, it will be a glory.

0 1964-12-02, #Agenda Vol 05, #The Mother, #Integral Yoga
   And that vitalwhich was used to being at the helm, to governing everything, to deciding everything, anyway it was The Master of the house the vital must first begin with detachment, which generally, when it isnt very refined, turns into disgust. A general detachment. Then all at once (sometimes all at once, sometimes slowly), it feels that the impulse, the inspiration must come from within, that nothing must come from outside anymore and excite it. And then, if it has goodwill, it turns within and begins to ask for the Inspiration, the Command and the Direction; and after that, it can start doing work again.
   For some people, it takes years; for others, its done very quicklyit depends on the quality of the vital. If its a refined vital, of a higher quality, it goes quickly; if it is something very brutish, which goes like a bulldog or a buffalo, it takes a little more time.

0 1965-04-28, #Agenda Vol 06, #The Mother, #Integral Yoga
   I received all this news this morning; for several hours I have been living through the consciousnesses with this problem: the fact that he is still living. And there is always (for consciousnesses such as those) Death with a big question markwhat is it exactly? What happens exactly [when one dies]? What is the change in consciousness? Is there a change in consciousness? What happens? Because my work (the promise I gave) consists in making him, before he leaves his body, conscious of the eternal Truth. So for at least three hours this morning I was confronted with this problem (thats why I was completely withdrawn when I came), and I said to myself, But until one is The Master of life and death, one knows nothing!
   Thats why I was a little absorbed.

0 1965-05-29, #Agenda Vol 06, #The Mother, #Integral Yoga
   The wonders are all very well, its their business (!) But its their overweening self-assurance that makes me smile. They think they know. They think they have the key, thats what makes one smile. It makes one smile. They think that with all that they have learned they are The Masters of Natureits childish. There will always be something that eludes them as long as they arent in contact with the creative Force and the creative Will.
   Its an experiment that can be done very easily: a scientist may explain all the phenomena before our eyes, he may even use physical forces and make them do whatever he likes (they have obtained amazing results from the material point of view), but if you just ask them this question, this simple question, What is death?, in reality, they have no idea. They will describe the phenomenon as it occurs materially, but if they are sincere, they are compelled to say that it doesnt explain anything.

0 1965-12-10, #Agenda Vol 06, #The Mother, #Integral Yoga
   Its not physical life thats important: its Life; its not physical consciousness thats important: its Consciousness. So when you are free, you can use well, all the materiality you want. One should be able to pick and choose and leave the rest out and make use of it as one wants; one should be The Master of Matter, not Matter sitting on top of you and coercing youwhats that!
   And thats the point, its because one has in ones inner being the memory of a Freedom that one revolts against the slavery here (a disgusting slavery); only, one lacks the knowledge that consciousness alone can change everything. Throwing everything out of the window isnt the way to change things, thats all.

0 1966-01-22, #Agenda Vol 07, #The Mother, #Integral Yoga
   And the feeling that if you choose to be that way, you can go on being that way. And its true. Its all the bad habitshabits that have been on earth for thousands of years, obviouslyits all the bad habits that stop you; but there is no reason why it couldnt be a permanent state. Because it changes everything! Everything changes! You know, I was brushing my teeth, washing my eyes, doing the most material things: their nature changed! And there was a vibration, a conscious vibration in the eye that was being washed, in the toothbrush, in All that, all of it was different. And it is clear that if you become The Master of that state, you can change all circumstances around you.
   Recently (for some time), there was that same difficulty of the body, which isnt limited and shut inside a shell as is generally the case, and which freely receives not even with the feeling of receivingwhich HAS the vibrations of everything around it; and then, when everything around it is, mentally or morally, closed, unwilling to understand, its a bit difficult, which means that the elements that come have to be transformed. Its a sort of totalitya very manifold and unsteady totalityrepresenting your field of consciousness and action and on which you must work constantly to reestablish a harmony (a minimum of harmony), and when something around you goes wrong according to the ordinary idea, it makes the work a bit difficult. Its subtle, persistent, and obstinate at the same time. I remember, last night when I stretched out on my bed, there was in the body an aspiration for Harmony, for Light, for a sort of smiling peace; the body aspired above all for harmony because of all those things that grate and scrape. And the experience was probably the result of that aspiration: I went there and met a pink and light-blue Purani (!)what a blue! The pretty, very pretty light blue of Sri Aurobindo.

0 1966-03-09, #Agenda Vol 07, #The Mother, #Integral Yoga
   From the standpoint of consciousness, its a tremendous gain! Because all slavery, all bonds with external things, all that is finished, it has completely fallen offcompletely fallen off: theres absolute freedom. In other words, That alone remains, the Supreme Master is The Master. From that point of view, it can only be a gain. Its such a radical realization. It seems to be an absolute of freedom, something thats considered impossible to realize while living the ordinary life on earth.
   It corresponds to the experience of absolute freedom one has in the higher parts of the being when one has become completely independent of the body. But the remarkable point (I lay great stress on this) is that its the consciousness OF THE BODY that has those experiences and its a body thats still visibly here (!)

0 1966-12-21, #Agenda Vol 07, #The Mother, #Integral Yoga
   But from the standpoint of external form, the question remains of which method is easier: using the already written text, or writing everything anew. Writing everything anew You understand, unless you are The Master of your activity
   Yes, I am going to fall back into the same conflict.
  --
   Whats necessary isnt to destroy, its to become The Master of the expression of your inspiration. You must be The Master, that is to say, you mustnt receive the thing as it comes and write it as it comes. You must receive the inspiration and be conscious of the phenomenon of expression. Then it will be perfect.
   I was in the habit of being motionless and letting things flow down.

0 1967-09-06, #Agenda Vol 08, #The Mother, #Integral Yoga
   (Then Mother turns to the first Playground Talk1 intended for the next Bulletin. In that Talk of April 29, 1953, Mother, coincidentally, was speaking about religions. She said this, in particular: Otherwise, there would be no religions; there would be masters and disciples, people who have a higher teaching and an exceptional experience. That would be a very good thing. But as soon as The Master is gone, what happens is that the knowledge he gave is changed into a religion. Rigid dogmas are established, religious rules come into being, and one cannot but bow down before the Tables of the Law. Yet at the beginning it was not like that. You are told, This is true, this is false, The Master has said Some time later, The Master becomes a god, and you are told, God has said this.)
   Should I let this pass? It will cause an uproar! (Its good anyway.)

0 1967-11-22, #Agenda Vol 08, #The Mother, #Integral Yoga
   I remember, for instance, all that the doctors do: they give you vitamins, this and that. All right. So as soon as I had taken those vitamins, I saw that sort of physical mind start stirring and stirring and stirring: Vitamins, I said, I dont want them, they excite the brain. Then they changed and gave me something at another time, and that was good. And all that, all of it was simply THE BODY: all that it knew, all the experiences it had had, all The Mastery from what was in all the states of being, from the vital to the mind and above, all of that was gone! And this poor body was left to itself. Then, naturally, little by little something was rebuilt. For a long time I remained unable unable to do hardly anything (a little bit, but hardly anything), but gradually it was all rebuilt, rebuilt, rebuilt: a conscious, purely conscious beingwhich is now chattering away! (It was unable to express itself.)
   Yes, I understand. I understand. Well, perhaps that is what Sri Aurobindo meant when he said to me, Your body is at present the only one on earth that can do this work. I thought it was a kindness on his part. But its true that it was cut off, I knew it I saw itcut off, the states of being were sent away: Go away, you are not wanted anymore. Then the body had to rebuild a life for itself. And instead of having to go through all those states of being as it did before, through successive awakenings (gesture of ascent from degree to degree, in the way of the yogis of old), right to the top, the topmost beyond the form, now its no longer that at all, the body no longer needs anything of all that, it simply has (gesture of a rising aspiration opening out like a flower). Something within opened and developed, which caused that idiotic mind to become organized and capable of falling silent in an aspiration. And then then there was the direct Contact, without intermediaries the direct contact. That it now has constantly. Constantly, constantly, constantly, the direct contact. And its THE BODY: it doesnt go through all kinds of things and states of being, not at all, its direct.

0 1967-12-20, #Agenda Vol 08, #The Mother, #Integral Yoga
   Now, at this time (10:45 A.M.), I can see that the only fatigue is the sense of being late, otherwise one can work indefinitely. There is something to be learned. I mention it to you because its just occurred to me: it occurs to me that the purpose is to find the key to The Mastery over time; not to be regular, but to do everything over a more or less longer or shorter time, in a contracted or expanded timeso time loses its concrete reality.
   For me it would be very easy. The difficulty is all the people, all those around me, whose life (laughing) is like this (chaotic gesture), without meaning. It looks incoherent. I cant tell someone, Ill see you at such and such time, because thats not true! I dont know at what time Ill see him. And so, as people are used to eating, sleeping, working at regular hours and all that is regulated, it causes a dreadful confusion but whats to be done?

0 1968-09-07, #Agenda Vol 09, #The Mother, #Integral Yoga
   I have told you many times, and couldnt repeat it too often, that we are not made of a piece. Within ourselves we have lots of states of being, and each state of being has its own life. All that is gathered together in a single body, as long as you have one, and acts through a single body; thats what gives you the sense of a single person, a single being. But there are many of them, and there are in particular concentrations on different planes: just as you have a physical being, you have a vital being, a mental being, a psychic being, and many others with all possible intermediaries. So when you leave your body, all those beings will scatter. Its only if you are a very advanced yogi and have been capable of unifying your being around the divine center that those beings remain linked together. If you havent been able to unify yourself, then at the time of death, all that will scatter: every being will go back to its own region. With the vital being, for example, your various desires will separate and each of them will go and chase its realization quite independently, because there will no longer be a physical being to hold them together. While if you have united your consciousness to the psychic consciousness, when you die you will remain conscious of your psychic being, and the psychic being will return to the psychic world which is a world of bliss, joy, peace, tranquillity, and growing knowledge. But if you have lived in your vital and all its impulses, each impulse will try to realize itself here and there. For instance, for the miser who was concentrated on his money, when he dies the part of his vital that was concerned with his money will hook on there and will keep watching over the money so no one takes it. People wont see him, but he is there nonetheless, and very unhappy if something happens to his dear money. Now, if you live exclusively in your physical consciousness (which is difficult, because, after all, you have thoughts and feelings), if you live exclusively in your physical, when the physical being disappears, you disappear along with it, its over. There is a spirit of the form: your form has a spirit that lives on for seven days after your death. The doctors have declared you dead, but the spirit of your form is alive, and not only alive but conscious in most cases. It lasts for seven to eight days, and after that, it too dissolves I am not talking about yogis, I am talking about ordinary people. Yogis have no laws, its quite different; for them the world is different. I am talking about ordinary people living an ordinary life; for them its like that. So the conclusion is that if you want to preserve your consciousness, it would be better to center it on a part of your being which is immortal; otherwise it will evaporate like a flame into thin air. And happily so, because if it were otherwise, there might be gods or kinds of superior men who would create hells and heavens as they do in their material imagination, inside which they would shut you up. (Question:) It is said that there is a god of death. Is it true? Yes. As for me, I call him a genius of death. I know him very well. And its an extraordinary organization. You cant imagine how organized it is! I think there are many of those genii of death, hundreds of them. I met at least two of them. One I met in France, the other in Japan, and they were very different. Which leads me to believe that depending on the mental culture, the education, the countries and beliefs, there must be different genii. But there are genii for all manifestations of Nature: there are genii of fire, genii of air, water, rain, wind; and there are genii of death. Any one genius of death is entitled to a certain number of dead every day. Its truly a fantastic organization. Its a sort of alliance between the vital forces and the forces of Nature. If, for example, he decided, Here is the number of people I am entitled to, say four or five, or six, or one or two (it varies from day to day), if he decided so many people would die, hell go straight and set himself up near the person whos going to die. But if you (not the person) happen to be conscious, if you see the genius going to the person but do not want him or her to die, then, if you have a certain occult power, you can tell him, No, I forbid you to take this person. Thats something which happened, not once but several times, in Japan and here. It wasnt the same genius. Which makes me say there must be many of them. If you can tell him, I forbid you to take this person and have the power to send him away, theres nothing he can do but go away; but he wont give up his due and will go elsewhere there will be a death elsewhere. (Question:) Some people, when they are about to die, are aware of it. Why dont they tell the genius to go away? Two things are needed. First, nothing in your being, no part of your being, should wish to die. That doesnt often happen. You always have, somewhere in you, a defeatist: something tired or disgusted, which has had enough, something lazy or which doesnt want to fight and says, Ah, well, let it be over, so much the better. Thats enoughyoure dead. But its a fact: if nothing, absolutely nothing in you consents to die, you will not die. For someone to die, there is always a second, if a hundredth part of a second, when he consents. If there isnt that second of consent, he will not die. But who is certain he doesnt have within himself, somewhere, a tiny bit of a defeatist which just yields and says, Oh well? Hence the need to unify oneself. Whatever the path we may follow, the subject we may study, we always reach the same result. The most important thing for an individual is to unify himself around his divine center; that way he becomes a real individual, master of himself and of his destiny. Otherwise, he is a plaything of the forces, which toss him about like a cork in a stream. He goes where he doesnt want to, is made to do what he doesnt want to, and finally he gets lost in a hole without any way to stop himself doing so. But if you are consciously organized, unified around the divine center, governed and led by it, you are The Master of your destiny. Its worth trying. At any rate, I find its better to be The Master rather than the slave. The feeling of being pulled by strings and being made to do things you may or may not want to do is a rather unpleasant sensation. Its quite irksome. Well, I dont know, I, for one, found it quite irksome even when I was a small child. When I was five, I began finding it wholly intolerable, and I sought a way for it to be otherwisewithout anyone being able to tell me anything. Because I knew no one capable of helping me, and I didnt have the luck you havesomeone who can tell you, Here is what you must do. There was no one to tell me. I had to find it all by myself. I found it. I began at the age of five. And you, its a long time since you were five?
   Well cut out the end.

0 1969-01-01, #Agenda Vol 10, #The Mother, #Integral Yoga
   The only thing in it that was a little morbid was this physical mind, the body-mind, which Sri Aurobindo regarded as impossible to changeit was very stubborn, but you see, its the one that has done the work, it has worked out the change. It had that habit of imagination, but its over, I mean its now like this (Mother brings down her hands in a gesture of authority), its The Master.
   It has interesting possibilities. Very patient, very patient. Very steady.2

0 1969-01-22, #Agenda Vol 10, #The Mother, #Integral Yoga
   Tirupathi or Sripathi: The Master of wealth (or husb and of Lakshmi the goddess of wealth that is to say, Vishnu).
   ***

0 1969-04-05, #Agenda Vol 10, #The Mother, #Integral Yoga
   The Master of existence lurks in us
   And plays at hide and seek with his own Force;

0 1970-01-28, #Agenda Vol 11, #The Mother, #Integral Yoga
   Then we may discover that our splendid twentieth century was still the Stone Age of psychology, that with all our science we had not yet entered the true science of living, The Mastery of the world and of ourselves, and that there open up before us horizons of perfection and harmony and beauty compared to which our superb discoveries are like the roughcasts of an apprentice.
   Its very good, very good its magnificent. That really has a dynamic force.

0 1970-04-29, #Agenda Vol 11, #The Mother, #Integral Yoga
   "Suffering makes us capable of the full force of The Master of Delight; it makes us capable also to bear the other play of The Master of Power. Pain is the key that opens the gates of strength; it is the high-road that leads to the city of beatitude."
   ***

0 1970-11-07, #Agenda Vol 11, #The Mother, #Integral Yoga
   The knowledge of past lives is interesting for a knowledge of ones nature and The Mastery of ones imperfections. But to tell the truth, it has no crucial importance and it is far more important to concentrate on the future, on the consciousness we must acquire and the development of the nature, which is almost limitless for those who know how to do it.
   We are at a specially favorable time of universal existence, when everything on the earth is preparing for a new creation, or rather a new manifestation in the eternal creation.

0 1971-10-27, #Agenda Vol 12, #The Mother, #Integral Yoga
   One must have faith in The Master of our life and works, even if for a long time He conceals Himself, and then in His own right time He will reveal His Presence.
   Thats it! Thats exactly it! Exactly. But the ones from The Life Divine are really interesting:

0 1972-02-09, #Agenda Vol 13, #The Mother, #Integral Yoga
   Recently, for a few moments, I had the experience [of the nonunified consciousness]; I hadnt known that in years-many years, at least thirty years.2 From the moment the psychic being became The Master and ruler of the being, it was OVERit is over and now its like this (same straight gesture). That is the sure sign. Constantly like that, constantly the same. And all the time: What You will, what You will. Not a You up there, at the back of beyond, whom one doesnt know; He is everywhere, He is in everything, He is constantly there, He is in the very being and one clings to that. Its the only solution.
   Do you think that note makes sense?

0 1972-07-19, #Agenda Vol 13, #The Mother, #Integral Yoga
   Ohh! That HAS to be all right. Within, were The Masterswe want to be well, we are well. Its only this (Mother points to her body) that doesnt quite obey.
   (long silence Mother holds Satprems hand)

02.01 - A Vedic Story, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   One interesting point in the story is the choice of the gods who formed the search party. They were Mitra, Varuna and Yama. Varuna is the god of the vast consciousness (Brihat), the wide universal, the Infinite. His eye naturally penetrates everywhere and nothing can escape his notice. Mitra is harmony and rhythm of the infinity. Every individual element he embraces and he holds them all together in loving unionhis is the friendly tie of comradeship with all. Finally Yama is The Master of the lower regions, the underworld of physical and material consciousness, where precisely Agni has taken refuge. Agni is within the jurisdiction of this trinity and it devolves upon them to tackle the truant god.
   There is another point which requires clarification. As a reason for his nervousness and flight he alleges that greater people who preceded him had attempted the work, but evidently failed in the attempt; so how can he, a younger novice, dare to go the same way? Putting the imagery back to its psychological bearing, one play explain that the predecessors refer to the deities of the physical, vital and mental consciousness who ruled the earth before the emergence of the psychic or soul consciousness. It is precisely because of the failure or insufficiency of these anteriorin the evolutionary movementand inferior gods that Agni's service is being requisitioned. Mythologically also a parallelism is found in the Greek legends where it is said that the Olympian godsZeus and his companywere a younger generation that replaced, after of course a bloody warfare, their ancestors, the more ancient race of Kronos, the Titans. Titans were the Asuras and Rakshasas who reigned upon earth before the advent of the mentalsattwichuman being, Manu, as referred here.

02.01 - The World War, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   When man was a dweller of the forest,a jungle man,akin to his forbear the ape, his character was wild and savage, his motives and impulsions crude, violent, egoistic, almost wholly imbedded in, what we call, the lower vital level; the light of the higher intellect and intelligence had not entered into them. Today there is an uprush of similar forces to possess and throw man back to a similar condition. This new order asks only one thing of man, namely, to be strong and powerful, that is to say, fierce, ruthless, cruel and regimented. Regimentation can be said to be the very characteristic of the order, the regimentation of a pack of wild dogs or wolves. A particular country, nation or raceit is Germany in Europe and, in her wake, Japan in Asiais to be the sovereign nation or master race (Herrenvolk); the rest of mankindo ther countries and peoplesshould be pushed back to the status of servants and slaves, mere hewers of wood and drawers of water. What the helots were in ancient times, what the serfs were in the mediaeval ages, and what the subject peoples were under the worst forms of modern imperialism, even so will be the entire mankind under the new overlordship, or something still worse. For whatever might have been the external conditions in those ages and systems, the upward aspirations of man were never doubted or questioned they were fully respected and honoured. The New Order has pulled all that down and cast them to the winds. Furthermore in the new regime, it is not merely the slaves that suffer in a degraded condition, The Masters also, as individuals, fare no better. The individual here has no respect, no freedom or personal value. This society or community of The Masters even will be like a bee-hive or an ant-hill; the individuals are merely functional units, they are but screws and bolts and nuts and wheels in a huge relentless machinery. The higher and inner realities, the spontaneous inspirations and self-creations of a free soulart, poetry, literaturesweetness and light the good and the beautifulare to be banished for ever; they are to be regarded as things of luxury which enervate the heart, diminish the life-force, distort Nature's own virility. Man perhaps would be the worshipper of Science, but of that Science which brings a tyrannical mastery over material Nature, which serves to pile up tools and instruments, arms and armaments, in order to ensure a dire efficiency and a grim order in practical life.
   Those that have stood against this Dark Force and its over-shadowing menaceeven though perhaps not wholly by choice or free-will, but mostly compelled by circumstancesyet, because of the stand they have taken, now bear the fate of the world on their shoulders, carry the whole future of humanity in their march. It is of course agreed that to have stood against the Asura does not mean that one has become sura, divine or godlike; but to be able to remain human, human instruments of the Divine, however frail, is sufficient for the purpose, that ensures safety from the great calamity. The rule of life of the Asura implies the end of progress, the arrest of all evolution; it means even a reversal for man. The Asura is a fixed type of being. He does not change, his is a hardened mould, a settled immutable form of a particular consciousness, a definite pattern of qualities and activitiesgunakarma. Asura-nature means a fundamental ego-centricism, violent and concentrated self-will. Change is possible for the human being; he can go downward, but he can move upward too, if he chooses. In the Puranas a distinction has been made between the domain of enjoyment and the domain of action. Man is the domain of action par excellence; by him and through him evolve new and fresh lines of activity and impulsion. The domain of enjoyment, on the other hand, is where we reap the fruits of our past Karma; it is the result of an accumulated drive of all that we have done, of all the movements we have initiated and carried out. It is a status of being where there is only enjoyment, not of becoming where there can be development and new creation. It is a condition of gestation, as it were; there is no new Karma, no initiative or change in the stuff of the consciousness. The Asuras are bhogamaya purusha, beings of enjoyment; their domain is a cumulus of enjoyings. They cannot strike out a fresh line of activity, put forth a new mode of energy that can work out a growth or transformation of nature. Their consciousness is an immutable entity. The Asuras do not mend, they can only end. Man can certainly acquire or imbibe Asuric force or Asura-like qualities and impulsions; externally he can often act very much like the Asura; and yet there is a difference. Along with the dross that soils and obscures human nature, there is something more, a clarity that opens to a higher light, an inner core of noble metal which does not submit to any inferior influence. There is this something More in man which always inspires and enables him to break away from the Asuric nature. Moreover, though there may be an outer resemblance between the Asuric qualities of man and the Asuric qualities of the Asura, there is an intrinsic different, a difference in tone and temper, in rhythm and vibration, proceeding as they do, from different sources. However cruel, hard, selfish, egocentric man may be, he knows, he admitsat times, if hot always, at heart, if not openly, subconsciously, if not wholly consciously that such is not the ideal way, that these qualities are not qualifications, they are unworthy elements and have to be discarded. But the Asura is ruthless, because he regards ruthlessness as the right thing, as the perfect thing, it is an integral part of his swabhava and swadharma, his law of being and his highest good. Violence is the ornament of his character.

02.02 - Lines of the Descent of Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Descent is The Master-key that unravels the mystery that is to say, the descent of the delightful conscious existence as the material world. But why this descent at all? What was the necessity? What was the purpose? The why of a thing is always difficult, if not impossible, to gauge. But we shall try to understand the how of the phenomenon, and in so doing perhaps we may get at the why of it also. At present let us content ourselves by saying that such was His willLa sua voluntadesuch was His wishsa aicchat. For once perhaps instead of saying, Let there be light, He (or something in Him) must have said, Let there be darkness, and there was Darkness.
   But the point is, this darkness did not come all on a sudden but arrived gradually through a developing processwe do not refer to physical time here but something antecedent, something parallel to it in another dimension. Let us see how it all came about.

02.02 - Rishi Dirghatama, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Lo, this delightful ancient Priest and Summoner; he has a second brother who is the devourer. There is a third brother with a dazzling luminous facetthere I saw The Master of the worlds along with his seven sons.8
   This is again a sphinx puzzle indeed. But what is the meaning? The universe, the creation has its fundamental truth in a Trinity: Agni (the Fire-god) upon earth, Vayu (the Wind-god) in the middle regions and in heaven the Sun. In other words, breaking up the symbolism we may say that the creation is a triple reality, three principles constitute its nature. Matter, Life and Consciousness or status, motion and Light. This triplicity however does not exhaust the whole of the mystery. For the ultimate mystery is imbedded within the heart of the third brother, for our rishis saw there the Universal Divine Being and his seven sons. In our familiar language we may say it is the Supreme Being, God himself (Purushottama) and his seven lines of self-manifestation. We have often heard of the seven worlds or levels of being and consciousness, the seven chords of the Divine Music. In more familiar terms we say that body and life and mind form the lower half of the cosmic reality and its upper half consists of Sat-Chit-Ananda (or Satya- Tap as-Jana). And the link, the nodus that joins the two spheres is the fourth principle (Turya), the Supermind, Vijnana. Such is the vision of Rishi Dirghatama, its fundamental truth in a nutshell. To know this mystery is the whole knowledge and knowing this, one need know nothing else.

02.04 - The Kingdoms of the Little Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  But thought itself The Master of its jail.
  42.32

02.04 - The Right of Absolute Freedom, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   A nation cannot claim the right, even in the name of freedom, to do as it pleases. An individual has not that right, the nation too has not. A nation is a member of humanity, there are other members and there is the common welfare of all. A nation by choosing a particular line of action, in asserting its absolute freedom, may go against other nations, or against the general good. Such freedom has to be curbed and controlled. Collective lifeif one does not propose to live the life of the solitary the animal or the saintis nothing if not such a system of controls. "The whole of politics is an interference with personal liberty. Law is such an interference; protection is such an interference; the rule which makes the will of the majority prevail is such an interference. The right to prevent such use of personal liberty as will injure the interests of the race is the fundamental law of society. From this point of view the nation is only using its primary rights when it restrains the individual from buying or selling foreign goods." Thus spoke a great Nationalist leader in the days of Boycott and Swadeshi. What is said here of the individual can be said of the nation too in relation to the greater good of humanity. The ideal of a nation or state supreme all by itself, with rights that none can challenge, inevitably leads to the cult of the Super-state, The Master-race. If such a monster is not to be tolerated, the only way left is to limit the absolute value of nationhood, to view a nation only as a member in a comity of nations forming the humanity at large.
   A nation not free, still in bondage, cannot likewise justify its claim to absolute freedom by all or any means, at all times, in all circumstances. There are times and circumstances when even an enslaved nation has to bide its time. Man, in order to assert his freedom and individuality, cannot sign a pact with Mephistopheles; if he does so he must be prepared for the consequences. The same truth holds with regard to the nation. A greater danger may attend a nation than the loss of freedom the life and soul of humanity itself may be in imminent peril. Such a cataclysmic danger mankind has just passed through or is still passing through. All nations, however circumstanced in the old world, who have stood and fought on the side of humanity, by that very gesture, have acquired the rightand the might too,to gain freedom and greatness and all good things which would not be possible otherwise.

02.11 - The Kingdoms and Godheads of the Greater Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  Above The Masters of the Ideal throne
  In sessions of secure felicity,

03.02 - The Philosopher as an Artist and Philosophy as an Art, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   For we must remember that Plato himself was really more of a poet than a philosopher. Very few among the great representative souls of humanity surpassed him in the true poetic afflatus. The poet and the mysticKavi and Rishiare the same in our ancient lore. However these two, Plato and Aristotle, the mystic and the philosopher, The Master and the disciple, combine to form one of these dual personalities which Nature seems to like and throws up from time to time in her evolutionary marchnot as a mere study in contrast, a token of her dialectical process, but rather as a movement of polarity making for a greater comprehensiveness and richer values. They may be taken as the symbol of a great synthesis that humanity needs and is preparing. The role of the mystic is to envisage and unveil the truth, the supernal reality which the mind cannot grasp nor all the critical apparatus of human reason demonstrate and to bring it down and present it to the understanding and apprehending consciousness. The philosopher comes at this stage: he receives and gathers all that is given to him, arranges and systematises, puts the whole thing in a frame as it were.
   The poet-philosopher or the philosopher-poet, whichever way we may put it, is a new formation of the human consciousness that is coming upon us. A wide and rationalising (not rationalistic) intelligence deploying and marshalling out a deep intuitive and direct Knowledge that is the pattern of human mind developing in the new age. Bergson's was a harbinger, a definite landmark on the way. Sri Aurobindo's The Life Divine arrives and opens the very portals of the marvellous temple city of a dynamic integral knowledge.

03.02 - Yogic Initiation and Aptitude, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   It is he in whom the soul, sunk in the impenetrable cavern of the body, darkened by dualities, has awakened and become vigilant, he it is who is The Master of the universe and The Master of all, yea, his is this world, he is this world.5
   In the practice of Yoga the fitness or capacity that the inner being thus lends is the only real capacity that a sadhaka possesses; and the natural, spontaneous, self-sufficing initiation deriving from the inner being is the only initiation that is valid and fruitful. Initiation does not mean necessarily an external rite or ceremony, a mantra, an auspicious day or moment: all these things are useless and irrelevant once we take our stand on the au thentic self-competence of the soul. The moment the inner being has taken the decision that this time, in this life, in this very body, it will manifest itself, take possession of the body and life and mind and wait no more, at that moment itself all mantra has been uttered and all initiation taken. The disciple has made the final and definitive offering of his heart to his Guru the psychic Guruand sought refuge in him and the Guru too has definitely accepted him.

03.03 - Arjuna or the Ideal Disciple, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   All this, however, is not to say that Arjuna was in his external human nature, built of an inferior stuff; indeed, even from the human and profane standpoint Arjuna's was a heroic nature, if ever there was one. Still what one remarks in him is his representative character, that is to say, he is an average man, only the strengths and weaknesses are perhaps stressed and intensified in him. He is a hero, to be surewe must remember also the other condition that a spiritual aspirant is to fulfil, nyamtmbalahinena labhyaha2 but that did not immune him to the normal reactions of a normal man; on the contrary, the reactions were especially strong and violent, necessary indeed to bring out the whole implication of a spiritual crisis. Arjuna's doubts and depression, misgivings and questionings (Vishada Yoga) are what more or less every aspirant has to pass through when he arrives at the crucial point of his soul's journey and has either to choose the higher curve or follow the vicious circle. And at this threshold of the spiritual journey what is required of the true aspirant, the ideal disciple, is the resolution to face the situation, to go through to the end at the comm and and under the loving guidance of The Master. On this line Arjuna stands for us all and shows, by his example how we can take courage and march out of the inferior nature into the peace and light and power of the higher divine nature.
   Nor by brain-power, nor by much learning of Scripture.Katha Upanishad, 1. 2. 23.

03.04 - The Other Aspect of European Culture, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   If then Europe can cut across the snares that Modernism has spread all about her and get behind the surface turmoils and ebullitions and seek that which she herself once knew and esteemed as the one thing needful, then will she really see what the East means, then only will she find the bond of indissoluble unity with Asia. For the Truth that Europe carried in her bosom is much bigger than anything she ever suspected even in her best days. And she carried it not with the full illumination and power of a Master, but rather in the twilight consciousness of a servant or a devotee. The Truth in its purity flowed there for the most part much under the main current of life, and its formulations in life were not its direct expressions and embodiments but echoes and images. It is Asia who grasps the Truth with the hand of The Master, the Truth in its full and absolute truth and it is Asia who can show in fact and life how to embody it integrally.
   Europe's spiritual soul itself in the last analysis will be found to be only a derivative of Asia's own self. For all the Mysteries and Occult Disciplines the Christian, the Platonic, the Eleusinian and Orphic, the Kabalistic, the Druidicwhich lay imbedded in Europe's spiritual and religious genius, when traced further up to the very source, will carry us straight into Asia's lap, perhaps India's.

03.10 - Sincerity, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The first condition of the spiritual life and the last condition as well, is sincerity. One must sincerely want the spiritual life in order to have it. The soul the psychic beingis always sincere: it is made of the very stuff of sincerity, for it is a part, or a spark of the Divine Consciousness itself. When one feels the call, turns one's back to the worldly life, moves towards the life spiritual, one follows then the urge of one's true being, the psychic being: one is then naturally sincere, firmly and spontaneously devoted to the Divine, unequivocally loyal and faithful to the Beloved and The Master.
   This central sincerity, however, has to be worked out in actual life. For, one may be true in the spirit, but falseweak, that is to sayin the flesh. The light of the central being usually finds its way first into the mind. One becomes then mentally sincere: in other words, one has the idea, the thought that the Divine is the goal and nothing else can or shall satisfy. With the light in the mind, one sees also in oneself more and more the dark spots, the weaknesses, the obstaclesone becomes conscious of one's feelings, discovers elements that have to be corrected or purged. But this mental sincerity, this recognition in the understanding is not enough: it remains mostly ineffective and barren with regard to life and character. One appears at this stage to lead a double life: one knows and understands, to some extent at least, but one is unable to act up even to that much knowledge and understanding. It is only when the power of sincerity descends still further and assumes a concreter form, when the vital becomes sincere and' is converted, then the urge is there not only to see and understand, but to do and achieve. Without the vital's sincerity, its will to be transformed, one remains at best a witness, one has an inner perception of consciousness of the Divine, but in actual living one lets the old ordinary nature to go its own way. It is the sincerity in the vital,-its win to possess the Divine and the Divine alone, its ardour to collaborate with the Divine the conscious that brings about the crucial, the most dynamic change. Sadhana instead of being a mere mental occupation, an intellectual pursuit, acquires the urgency of living and doing and achieving. Finally, the vital sincerity, when it reaches its climax, calls for the ultimate sinceritysincerity in the body. When the body consciousness becomes sincere then we cannot but be and act as decided and guided by the divine consciousness; we live and move and have our being wholly in the divine manner. Then what the inmost being, the psychic, envisages in the divine light, the body inevitably and automatically executes. There is no gap between the two. The spirit and the fleshsoul and bodyare soldered, fused together in one single compact entity. One starts with the central sincerity in the psychic being and progress of sadhana means the extension of this sincerity gradually to all the outlying parts and levels of the being till, when the body is reached, the whole consciousness becomes, as it were, a massive pyramid of loyalty.

03.16 - The Tragic Spirit in Nature, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   But this need not be the only solution. Matter (the basic unconsciousness) was The Master in this material world because, it was not properly faced and negotiated. One sought to avoid and bypass it. It was there Sphinx-like and none stopped to answer its riddle. The mystery is this. Matter, material Nature that is dubbed unconsciousness is not really so. That is only an appearance. Matter is truly inconscient, that is to say, it has an inner core of consciousness which is its true reality. This hidden flame of consciousness should be brought out from its cave and made manifest, dynamic on the surface. Then it will easily and naturally agree to submit to the higher law of Immortality. This would mean a reconditioning, a transmutation of the very basis of mind and life. The material foundation, the body conditions thus changed will bring about that status of the wholeness of consciousness which holds and stabilises the Divine in the human frame, which never suffers from any scar or diminution even in its terrestrial embodiment.
   Shakespeare: Julius Caesar, Act III, Sc. II

04.03 - Consciousness as Energy, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The Yogi the Hatha Yogi, the Raja Yogi, the Tantrikseeks consciously to master this life energy, to possess and use it as he wills. The Yogi, the true Yogi, aims at a higher quality, a deeper potentiality of the life energy: it may be called the Inner Life Energy. This inner life energy is in a line with, is one with the universal life energy; therefore it is said when one possesses and controls this power one has comm and over the universal power. All other energiesvisible, tangible, concretised and canalisedare particular formations and embodiments of till, mother energy. Even the most physical and material energiesmechanical, electrical, nervous, etc.are all derivatives and lesser potentials of this fount and origin. The Mastery of the inner vital energy is the whole secret of what is known as occultism, even magic, black or white, spell and other allied powers or miracles. The eight siddhis well known to the Yogis are the natural results of this mastery. With such a mastery the Yogi controls and guides his own destiny; he can also in the same way control and guide the destiny of others, even of peoples and humanity at large. That is the deeper meaning the great phrase of the Gitalokasagrahacarries. Indeed, great souls are precisely they who move with the upward current of Nature, in and through whom Nature works out vast changes, prepares the steps of evolution in the world and humanity.
   But what again is this universal vital energy? This also is an instrument, not the ultimate agent. After all, vital energy is blind by itself; it moves instinctively or intuitively, as Bergson would say; it does not know consciously beforeh and the next step it is going to take. Consciousness then is the secret. This is the power behind the throne, it is this to which the Upanishad refers in its analysis of the ultimate dynamics of things as the life of Life, prasva pr .

04.35 - To the Heights-XXXV, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Without Thee I become The Master,
   Bound head to foot, a figure of misery !

05.02 - Satyavan, #Savitri, #Sri Aurobindo, #Integral Yoga
  The missioned face had wrought The Master's spell.
  In the nameless light of two approaching eyes

05.04 - The Immortal Person, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Perhaps this supreme and dangerous gesture only The Master can makeas the pioneer and pathfinder and he has made it.
   ***

05.14 - The Sanctity of the Individual, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   To be a person, it is said, one must be apart from the crowd. A person is the "single one", one who has attained his singularity, his individual wholeness. And the life's work for each individual person is to make the crowd no longer a crowd, but an association of single ones. But how can this be done? It is not simply by separating oneself from the crowd, by dwelling upon oneself that one can develop into one's true person. The individuals, even when perfect single ones, do not exist by themselves or in and through one another. The mystic or spiritual perception posits the Spirit or God, the All-self as the background and substance of all the selves. Indeed, it is only when one finds and is identified with the Divine in oneself that one is in a position to attain one's true selfhood and find oneself in other selves. And the re-creation of a crowd into such divine individuals is a cosmic work in which the individual is at best a collaborator, not The Master and dispenser. Anyway, one has to come out of the human relationship, rise above the give-and-take of human individualshowever completely individual each one may beand establish oneself in the Divine's consciousness which is the golden thread upon which is strung all the assembly of individuals. It is only in and through the Divine, the Spiritual Reality and Person, that one enters into true relation and dynamic harmony with others.
   The truth of the personality is not to be found in its horizontal, but vertical dimension. The Existentialist speaks of the existence (standing out) of the human person as a transcendence. But real transcendence is not so much in coming out as in going up and beyond. To be outside oneself is not always to transcend oneself: to be above oneself is the real transcendence. Man is a true and free person only when he is lord of Prakriti, dominating and commanding Nature, when he is identified with Ishwara, the supreme Person, The Master, and becomes an incarnate will and consciousness of His. The soul in ignorance and in ignorant relation with others must rise and envisage its archetype in the Supreme Divine, as a free formulation of an Idea-Force of the Infinite.
   If we do not keep in view this vertical transcendence and confuse it with immanence, we are likely to arrive at queer conclusions, as for example, one Existentialist says: polarity being an essential truth of the reality, the law of day and night is an eternal and immutable law and therefore, God cannot subsist as pure love; there must be also anger in him. In fact, God too is a becoming God as the human being. The limitation of such a view, characteristically Germanic and intellectual, is evident.

06.01 - The End of a Civilisation, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Now the same principle can be extended to the wider collective development. Civilisation has reached a status today when the next higher status can be and must be at-tempted. Man has risen to a considerable height in the mental sphere; the time and occasion are now here to step beyond into the supramental, the dynamically spiritual. Dangers are ahead, even around and close: all the forces of the infra-human, the submerged urges of animal atavism are pushing and pulling man down to a regression, to a reversion to type. The choice is indeed crucial. If the civilisation is to perish, it means mankind has to start over again its life course, begin, that is to say, at the baby stage, once more to go through the slow process of centuries to acquire The Mastery that has been attained in the physical, the vital and the mental domains. Already there have been such lost periods in man's evolution now submerged in his consciousness and their gains are being with difficulty recovered. But a landslide at this critical hour will be a colossal catastrophehumanly speaking, something almost irremediable.
   For here is the sense of the crisis. The mantra given for the new age is that man shall be transcended and in the process, man, as he is, shall go. Man shall go, but something of the vehicle that the present cycle has prepared will remain. For, that precisely has been the function of the passing civilisation, especially in its later stages, viz, to build up a terrestrial temple for the Lord. The aberration and deformation, rampant today, mean only an excess of stress upon this aspect, upon the external presentation which was ignored or not sufficiently considered in the earlier and higher curves of the present civilisation. The spiritual values have gone down, because the material values came to be regarded as valueless and this upset the economy or balance in Nature. It is true that we have gone far, too far in our revanche. And the problem that faces us today is this: whether mankind will be able to change sufficiently and grow into the higher being that shall inhabit the earth as its crown in the coming cycle or, being unable, will go totally, disappear altogether or be relegated to the backwater of earthly life, somewhat like the aboriginal tribes of today.

06.35 - Second Sight, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   It is interesting to note that animals in the wild state maintain intact their instinctive capacity, their second sight, but begin to lose it when they live with men, come under the influence of human mind and reason, become domesticated. A cow habituated to free grazing in the fields will never touch the poisonous grass, will always avoid it and take only the harm-less and healthy variety; but kept within the stable, accustomed to a closed life, it loses its natural instinct, gets confused, does not know how to distinguish the right from the wrong food, being always given ready-made things by The Master.
   Human contact has thus a harmful effect upon the animal's instinctive life. But in another way it may have an uplifting influence too. Some of the refined human sentimentssympathy, gratitude, faithfulness, self-sacrificein a pronounced human way find expression in animals that are domesticated and live close to man and within the human atmosphere. It is true many of these feelings are not totally absent in the animal kingdom (especially in the higher strata) in its natural or wild state, but they belong to the level of pure feeling or impulse and have not risen to the level of sentiments which have a mental element infused into their vital stuff. Indeed a strong mental element, a reasoning capacity sometimes very clearly develops in the domestic animal.

07.04 - The Triple Soul-Forces, #Savitri, #Sri Aurobindo, #Integral Yoga
  I then would reign The Master of the world
  And like a god enjoy man's bliss and pain.

07.06 - Nirvana and the Discovery of the All-Negating Absolute, #Savitri, #Sri Aurobindo, #Integral Yoga
  Where we can live The Masters of our world
  And mind is only a means and body a tool.

07.10 - Diseases and Accidents, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   There is of course a relation between the mind and the body, quite a close relation. In most cases it is the mind that makes the body ill, at least it is the most important factor in the illness. I have said, there are people who keep their mind clear although their body suffers. But it is very rare and very difficult to keep the body healthy when the mind suffers or is un-balanced. It is not impossible, but very, very exceptional. For I explained to you that it is the mind which is The Master of the body, the body is an obedient and obliging servant. Unfortunately, one does not usually know how to make use of one's mind, not only so, one makes bad use of it and as bad as possible. The mind possesses a considerable power of formation and of direct action on the body. It is precisely this power which is used by people to make their body ill. As soon as there is something which does not go well, the mind begins to worry about it, makes formations of coming catastrophes, indulges in all kinds of imaginary dangers ahead. Now, instead of thus letting the mind run amuck and play havoc, if the same energy were used for a better purpose, if good formations were made, namely, giving self-confidence to the body, telling it that there is nothing to be anxious about, it is only a passing unease and so on, in that case, the body would be put in a right condition of receptivity and the illness pass away quietly even as it came. That is how the mind is to be taught to give good suggestions to the body and not to throw mud into it. Marvellous results follow if you do it properly.
   When an accident happens there is in it a critical moment. For example, you slip and you fall. Now between the moment when you slip and the moment when you fall, there is just a fraction of a second when you are, as it were, given the choice. It can either be nothing or something very serious. Only to make the choice you must have a perfectly awakened consciousness and your being must be constantly in contact with the psychic. There is no time to bring in the contact, one must already be in contact. So, just between the slip and the fall, if the mental and psychic formation is sufficient, you come out unscathed. If, on the contrary, the body thinks, as it is its habit, Oh, I have slipped and becomes apprehensiveit is, as I say, a matter of a fraction of a second, even less then the catastrophe happens. You have the capacity to prevent an accident happening, you are given the choice at a momentary moment. But for that you must learn to be wide awake, to be fully conscious. When you are in that condition you can prevent an accident, you can stop an illness coming into you. But it is just the matter of a split second and you must not miss it.

07.32 - The Yogic Centres, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   But the story does not end here. Man can, if he chooses, alter the situation, turn the tables. He has in him the source of freedomwhat he vaguely feels in his outer consciousness; there is a centre from where he is capable of reacting and reasserting. It is the centre where lies his dharma, the law of his being. It is his soul. If he once comes in contact with that, makes that the base of his life, from that moment he is free. He holds his head erect. He is no longer bent down. The burden of inexorable circumstances weighs no more on him. He has transcended the circumstances, he stands over them, looks over them. He is now The Master and they obey him, he has not to obey them.
   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.

09.13 - On Teachers and Teaching, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Mastery means to know how to deal with certain vibrations. If you have the knowledge and can deal with the vibrations, you have The Mastery. The best field for such an experience and experiment is yourself. First, you must have mastery over yourself and when you have it, you can transmit its vibrations to others in so far as you are capable of identifying yourself with them. But if you cannot deal with the vibrations in yourself, how can you deal with them in others? You can, by word or by influence, encourage people so that they do what is necessary to master themselves, but you cannot yourself have direct mastery over them.
   To master something, a movement, for example, means, by your simple presence, without any word, any explanation, to replace a bad vibration by the true one. By means of the word, by means of explanation and discussion, even a certain emanation of force, you exert an influence upon another, but you do not master the movement. Mastery over a movement is the capacity to set against the vibration of the movement a stronger, truer vibration that can stop the other vibration. An example can be easily given.
  --
   It is the same with regard to curing ignorance. If words are necessary to explain a certain thing, then you do not have the true knowledge. If I have to speak out all that I mean to say in order to make you understand, then I do not have The Mastery, I simply exercise an influence upon your intelligence and help you understand, awaken in yourself the desire to know, to discipline yourself, etc., etc. But if I am not able, simply by looking at you, without saying anything, to make you enter into the light that will make you understand, well, I have not mastered the state of ignorance.
   The problem of teachers is: how to control the classes, how to bring the students under discipline?

10.01 - A Dream, #Writings In Bengali and Sanskrit, #Sri Aurobindo, #Integral Yoga
  Horrified by this sight Harimohon looked at the boy and exclaimed, Why, Keshta! I used to think this man the happiest of all! The boy replied, Just there lies my power. Tell me now which of the two is mightierthis Tinkari Sheel or Sri Krishna, The Master of Vaikuntha? Look, Harimohon, I too have the police, sentinels, government, law, justice, I too can play the game of being a king; do you like this game? No, my child, answered Harimohon, it is a very cruel game. Why, do you like it? The boy laughed and declared, I like all sorts of games; I like to whip as well as to be whipped. Then he continued. You see, Harimohon, people like you look at the outward appearance of things and have not yet cultivated the subtle power of looking inside. Therefore you grumble that you are miserable and Tinkari is happy. This man has no material want; still, compared to you, how much more this millionaire is suffering! Can you guess why? Happiness is a state of mind, misery also is a state of mind. Both are only mind-created. He Who possesses nothing, whose only possessions are difficulties, even he, if he wills, can be greatly happy. But just as you cannot find happiness after spending your days in dry piety, and as you are always dwelling upon your miseries so too this man who spends his days in sins which give him no real pleasure is now thinking only of his miseries. All this is the fleeting happiness of virtue and the fleeting misery of vice, or the fleeting misery of virtue and the fleeting happiness of vice. There is no joy in this conflict. The image of the abode of bliss is with me: he who comes to me, falls in love with me, wants me, lays his demands on me, torments mehe alone can succeed in getting my image of bliss. Harimohon went on eagerly listening to these words of Sri Krishna. The boy continued, And look here, Harimohon, dry piety has lost its charm for you, but in spite of that you cannot give it up, habit4 binds you to it; you cannot even conquer this petty vanity of being pious. This old man, on the other hand, gets no joy from his sins, yet he too cannot abandon them because he is habituated to them, and is suffering hells own agonies in this life. These are the bonds of virtue and vice; fixed and rigid notions, born of ignorance, are the ropes of these bonds. But the sufferings of that old man are indeed a happy sign. They will do him good and soon liberate him.
  So far Harimohon had been listening silently to Sri Krishnas words. Now he spoke out, Keshta, your words are undoubtedly sweet, but I dont trust them. Happiness and misery may be states of mind, but outer circumstances are their cause. Tell me, when the mind is restless because of starvation, can anyone be happy? Or when the body is suffering from a disease or enduring pain, can any one think of you? Come, Harimohon, that too I shall show you, replied the boy.

1.00a - Introduction, #Magick Without Tears, #Aleister Crowley, #Philosophy
  LETTERS WRITTEN BY The Master THERION TO A STUDENT
  Letter No. A

1.00b - Introduction, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Many of the readers will know, of course, that the word tarot does not mean a game of cards, serving mantical purposes, but a symbolic book of initiation which contains the greatest secrets in a symbolic form. The first tablet of this book introduces the magician representing him as The Master of the elements and offering the key to the first Arcanum, the secret of the ineffable name of Tetragrammaton*, the quabbalistic
  Yod-He-Vau-He. Here we will, therefore, find the gate to the magicians initiation.

1.00e - DIVISION E - MOTION ON THE PHYSICAL AND ASTRAL PLANES, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  b. On the buddhic plane, where The Masters and their disciples form the forty-nine centres in the bodies of the seven Heavenly Men.
  c. On the fourth etheric physical plane, where the sacred planets, the dense bodies in etheric matter of the Heavenly Men, are to be found.
  --
  Second. Many of the guides of the race transfer from one ray to another as They are needed, and as the work may require. When one of The Masters or Initiates is transferred it causes a complete re-adjustment.
  When a Master likewise leaves the hierarchy of our Planet to take up work elsewhere, it frequently necessitates a complete re-organisation, and a fresh admission of members into the great White Lodge. These facts have been but little realised. We might here also take the opportunity to point out that we are not dealing with earth conditions when we consider the Rays, nor are we only concerned with the evolution of the Monads upon this planet, but are equally concerned with the solar [177] system in which our earth holds a necessary but not supreme place. The earth is an organism within a greater one, and this fact needs wider recognition. The sons of men upon this planet so often view the whole system as if the earth were in the position of the sun, the centre of the solar organism.
  --
  b. The Grand Man of the Heavens. The seven Heavenly Men are the seven centres in the body of the Logos, bearing to Him a relationship identical with that borne by The Masters and Their affiliated groups, to some planetary Logos. Systemic kundalini goes forward to the vivification of these centres, and at this stage of development certain centres are more closely allied than others. Just as in connection with our planetary Logos, the three etheric planets of our chainEarth, Mercury and Mars [lxxix]77form a triangle of rare importance, so it may be here said that at the present point in evolution of the logoic centres, Venus, Earth and Saturn form one triangle of great interest. It is a triangle that is at this time undergoing vivification [182] through the action of kundalini; it is consequently increasing the vibratory capacity of the centres, which are becoming slowly fourth-dimensional. It is not yet permissible to point out others of the great triangles, but as regards the centres, we may here give two hints:
  First. Venus corresponds to the heart centre in the body logoic, and has an inter-relationship therefore with all the other centres in the solar system wherein the heart aspect is the one of greater prominence.
  --
  and their complete unification. This causes the most perfect comprehension, and is the secret of The Master's power.
  On the atmic plane this perfected hearing is seen as beatitude. Sound, the basis of existence; sound, the method of being; sound, the final unifier; sound therefore realised as the raison d'tre, as the method of evolution, and therefore as beatitude. [lxxxii]80
  --
  e. By the application of the Rod, the fire of kundalini is aroused, and its upward progress directed. The fire at the base of the spine, and the fire of mind are [210] directed along certain routes, or triangles, by the action of the Rod as it moves in a specified manner. There is a definite occult reason, under the Laws of Electricity, behind the known fact that every initiate, presented to the Initiator, is accompanied by two of The Masters, who stand one on either side of him. The three of them together form a triangle which makes the work possible.
  The force of the Rod is twofold, and its power terrific. Apart and alone the initiate could not receive the voltage from the Rod without serious hurt, but in triangular formation transmission comes safely. The two Masters Who thus sponsor the initiate, represent two polarities of the electric All; part of Their work is therefore to stand with all applicants for initiation when they come before the Great Lord.

1.00g - Foreword, #Magick Without Tears, #Aleister Crowley, #Philosophy
    "Nevertheless and notwithstanding! For many years The Master Therion has felt acutely the need of some groundwork-teaching suited to those who have only just begun the study of Magick and its subsidiary sciences, or are merely curious about it, or interested in it with intent to study. Always he has done his utmost to make his meaning clear to the average intelligent educated person, but even those who understand him perfectly and are most sympathetic to his work, agree that in this respect he has often failed.
    "So much for the diagnosis now for the remedy!
    "One genius, inspired of the gods, suggested recently that the riddle might be solved somewhat on the old and well-tried lines of 'Dr. Brewer's Guide to Science'; i.e., by having aspirants write to The Master asking questions, the kind of problem that naturally comes into the mind of any sensible enquirer, and getting his answer in the form of a letter. 'What is it?' 'Why should I bother my head about it?' 'What are its principles?' 'What use is it?' 'How do I begin?', and the like.
    "This plan has been put into action; the idea has been to cover the subjects from every possible angle. The style has been colloquial and fluent; technical terms have either been carefully avoided or most carefully explained; and the letter has not been admitted to the series until the querent has expressed satisfaction. Some seventy letters, up to the present have been written, but still there seem to be certain gaps in the demonstration, like those white patches on the map of the World, which looked so tempting fifty years ago.

1.00h - Foreword, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  This book is written mainly for the disciples and devotees of Sri Aurobindo and the Mother. They have been very eager to know something about the outer life of The Master, which, because of his seclusion for many years, remained behind a veil. The Mother was not so far willing to let us lift that veil. But either because of Sri Aurobindo's Centenary Year or for other reasons, when I proposed to write an account of our historic personal association with The Master during the last twelve years of his life, the Mother warmly approved of it. Not only so, she very graciously listened to the whole story.
  An "outsider" may find the book filled in places with devotional outpourings, miraculous phenomena and mystical overtones. But I have tried to the best of my power to give a faithful account of what I have seen and heard and what part we played in the great drama with The Master as the principal actor. Naturally, subjective impressions could not be quite left out, for it was not my purpose to draw an entirely detached description of my experience. Yet those who are interested in having an objective picture of the most sublimely enigmatic Person of the modem age, one whom thousands have felt to be a veritable God-Man, will have, I believe, sufficient food to satisfy their seeking.
  For the rest, his own works are there in which to dive and gather the treasures of his supreme vision and unparalleled realisation.

1.00 - Preliminary Remarks, #Liber ABA, #Aleister Crowley, #Philosophy
  Thou art The Master. I revere
  Thy radiance that rolls after
  --
  Our best document will therefore be the system of Buddha;1 but it is so complex that no immediate summary will serve; and in the case of the others, if we have not the account of The Masters, we have those of their immediate followers.
  The methods advised by all these people have a startling resemblance to one another. They recommend virtue (of various kinds), solitude, absence of excitement, moderation it diet, and finally a practice which some call prayer and some call meditation.

1.010 - Self-Control - The Alpha and Omega of Yoga, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Therefore, it becomes practical for us to employ observational techniques of a scientific character where causes are outside the effect, or external to the effect. But here, we are speaking of certain other types of causes, where the cause is inherent in the effect, and not outside the effect. The cause, in this case, does not have a spatial existence outside the effect, standing externally like a master outside the servant. The Master is not inside the servant; he is not inherent in the servant. He is absolutely an external cause, operating on the servant with no intrinsic force in respect of the servant, whereas here the type of cause we are referring to is intrinsically operative in the effect, and not merely extrinsic. That which is the cause of this effect is present immanently in the effect, and not merely transcendentally. This means to say that the very pattern, the structure, the existence, the make-up, the substantiality of the effect is constituted by the nature of the cause which has become the effect by a greater density of its structure.
  When gas becomes water by a particular form of permutation and combination, or when water becomes ice, the water that has become ice does not stand outside the ice; it is inherent in the ice. The water which is the cause of the ice is not extrinsic to the ice; it is intrinsic, so that the water is the ice, we may say, in all respects. However, for practical purposes, and for explanatory reasons, we may say that the cause is the water, and the effect is the ice. Here, the cause and the effect are inseparable: we have to melt the ice in order that we may find the water there. There is a complete transformation or modification of the effect called for, in order to know the nature of the cause thereof.

1.013 - Defence Mechanisms of the Mind, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  In the Bhagavadgita, we have a hint of the method of self control where, in a very cryptic sloka, Bhagavan Sri Krishna says that the senses are turbulent and cannot be easily controlled unless resort is taken to a higher principle than the senses themselves: indriyi paryhurindriyebhya para mana, manasastu par buddhiryo buddhe paratastu sa (B.G. III.42). This is the verse which is relevant to this subject. The senses cannot be controlled because they are driven by a force which is behind them. As long as they are driven, pushed or compelled by a power that is behind them, they will naturally act in the direction of that push. So we have to exert some kind of pressure upon the power that is driving the senses towards objects. Otherwise, it would be like ordering the servants to work in a particular way while their master is saying something else which is contrary to our advice to the servants. We have to approach The Master himself so that he may not direct the servants in a wrong manner or say something undesirable to them. So there is a master behind the senses, and unless this master is approached, the senses cannot be controlled. For all immediate purposes, we can regard the mind as The Master and the senses as the servants. The senses cannot be controlled if the mind is not properly tackled, because the mind is the force that urges the senses towards objects. But there is a difficulty in controlling even the mind, because the mind orders the senses to move towards objects, on account of a misconception, so unless this misconception is removed we cannot do anything with the mind.
  As discussed previously, a sense of reality harasses the mind in respect of the objects of sense, and as long as anything appears as real, it cannot be abrogated or rejected; and we cannot close our eyes to it if it has already been declared to be real. The mind will find difficulty in withdrawing its orders to the senses in respect of their movement towards objects as long as it cognises a worthwhile reality in the objects of sense. Why does the mind see a sense of reality in the objects of sense? It is due to a peculiar situation that has arisen, which is the reason behind why the mind is accepting these perceptions through the senses.

1.01 - Archetypes of the Collective Unconscious, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  life with the light of meaning. He is the enlightener, The Master
  and teacher, a psychopomp whose personification even Nie-

1.01 - Historical Survey, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  He thereupon retired to the banks of the Nile, where he gave himself over exclusively to meditation and ascetic practices, receiving visions of an amazing character. He wrote a book outlining his conceptions of the theory of Reincar- nation ( haGilgolim ). A pupil of his. Rabbi Chayim Vital, produced a large work. The Tree of Life, based on the oral teachings of The Master, thereby giving a tremendous impetus to Qabalistic study and practice.
  There are several Qabalists of varying degrees of impor- tance in the intervening period of post-Zoharic history.

1.01 - How is Knowledge Of The Higher Worlds Attained?, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
  Many believe that they must seek, at one place or another, The Masters of higher knowledge in order to receive enlightenment. Now in the first place, whoever strives earnestly after higher
   p. 4

1.01 - Isha Upanishad, #Isha Upanishad, #unset, #Zen
  4. One unmoving that is swifter than Mind, That the Gods reach not, for It progresses ever in front. That, standing, passes beyond others as they run. In That The Master of Life5 establishes the Waters.6
  5. That moves and That moves not; That is far and the same is near; That is within all this and That also is outside all this.

1.01 - MASTER AND DISCIPLE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  M.'s first visit to The Master
  IT WAS ON A SUNDAY in spring, a few days after Sri Ramakrishna's birthday, that M.
  --
  Incense had just been burnt and all the doors were shut. As he entered, M. with folded hands saluted The Master. Then, at The Master's bidding, he and Sidhu sat on the floor.
  Sri Ramakrishna asked them: "Where do you live? What is your occupation? Why have you come to Baranagore?" M. answered the questions, but he noticed that now and then The Master seemed to become absent-minded. Later he learnt that this mood is called bhava, ecstasy. It is like the state of the angler who has been sitting with his rod: the fish comes and swallows the bait, and the float begins to tremble; the angler is on the alert; he grips the rod and watches the float steadily and eagerly; he will not speak to anyone. Such was the state of Sri Ramakrishna's mind. Later M. heard, and himself noticed, that Sri Ramakrishna would often go into this mood after dusk, sometimes becoming totally unconscious of the outer world.
  M: "Perhaps you want to perform your evening worship. In that case may we take our leave?"
  --
  After a little conversation M. saluted The Master and took his leave. "Come again", Sri Ramakrishna said.
  On his way home M. began to wonder: "Who is this serene-looking man who is drawing me back to him? Is it possible for a man to be great without being a scholar? How wonderful it is! I should like to see him again. He himself said, 'Come again.' I shall go tomorrow or the day after."
  --
  M.'s second visit to Sri Ramakrishna took place on the southeast verandah at eight o'clock in the morning. The Master was about to be shaved, the barber having just arrived. As the cold season still lingered he had put on a moleskin shawl bordered with red. Seeing M., The Master said: "So you have come. That's good. Sit down here." He was smiling. He stammered a little when he spoke.
  SRI RAMAKRISHNA (to M.): "Where do you live?"
  --
  The assertion that both are equally true amazed M.; he had never learnt this from his books. Thus his ego received a third blow; but since it was not yet completely crushed, he came forward to argue with The Master a little more.
  God and the clay image
  --
  M. could not quite understand the significance of this "image of Spirit". "But, sir," he said to The Master, "one should explain to those who worship the clay image that it is not God, and that, while worshipping it, they should have God in view and not the clay image. One should not worship clay."
  God the only real teacher
  --
  This was M.'s first argument with The Master, and happily his last.
  MASTER: "You were talking of worshipping the clay image. Even if the image is made of clay, there is need for that sort of worship. God Himself has provided different forms of worship. He who is the Lord of the Universe has arranged all these forms to suit different men in different stages of knowledge.
  --
  It was Sunday afternoon when M. came on his third visit to The Master. He had been profoundly impressed by his first two visits to this wonderful man. He had been thinking of The Master constantly, and of the utterly simple way he explained the deep truths of the spiritual life. Never before had he met such a man.
  Sri Ramakrishna was sitting on the small couch. The room was filled with devotees,3
  who had taken advantage of the holiday to come to see The Master. M. had not yet become acquainted with any of them; so he took his seat in a corner. The Master smiled as he talked with the devotees.
  Narendra
  --
  How the spiritually minded should look upon the worldly M. guessed that the conversation was about worldly men, who look down on those who aspire to spiritual things. The Master was talking about the great number of such people in the world, and about how to deal with them.
  MASTER (to Narendra): "How do you feel about it? Worldly people say all kinds of things about the spiritually minded. But look here! When an elephant moves along the street, any number of curs and other small animals may bark and cry after it; but the elephant doesn't even look back at them. If people speak ill of you, what will you think of them?"
  --
  When he had said this, The Master sang:
  If only I can pass away repeating Durga's name, How canst Thou then, O Blessed One,
  --
  Pointing to Narendra, The Master said: "You all see this boy. He behaves that way here.
  A naughty boy seems very gentle when with his father. But he is quite another person when he plays in the chandni. Narendra and people of his type belong to the class of the ever-free. They are never entangled in the world. When they grow a little older they feel the awakening of inner consciousness and go directly toward God. They come to the world only to teach others. They never care for anything of the world. They are never attached to 'woman and gold'.
  --
  When the meeting broke up, the devotees sauntered in the temple garden. M. went in the direction of the Panchavati. It was about five o'clock in the afternoon. After a while he returned to The Master's room. There, on the small north verandah, he witnessed an amazing sight.
  Sri Ramakrishna was standing still, surrounded by a few devotees, and Narendra was singing. M. had never heard anyone except The Master sing so sweetly. When he looked at Sri Ramakrishna he was struck with wonder; for The Master stood motionless, with eyes transfixed. He seemed not even to breathe. A devotee told M. that The Master was in samadhi. M. had never before seen or heard of such a thing. Silent with wonder, he thought: "Is it possible for a man to be so oblivious of the outer world in the consciousness of God? How deep his faith and devotion must be to bring about such a state!"
  Narendra was singing:
  --
  No sooner had M. entered the room than The Master laughed aloud and said to the boys, "There! He has come again." They all joined in the laughter. M. bowed low before him and took a seat. Before this he had saluted The Master with folded hands, like one with an English education. But that day he learnt to fall down at his feet in orthodox Hindu fashion.
  The peacock and the opium
  Presently The Master explained the cause of his laughter to the devotees, He said: "A man once fed a peacock with a pill of opium at four o'clock in the afternoon. The next day, exactly at that time, the peacock came back. It had felt the intoxication of the drug and returned just in time to have another dose."(All laugh.) M. thought this a very apt illustration. Even at home he had been unable to banish the thought of Sri Ramakrishna for a moment. His mind was constantly at Dakshineswar and he had counted the minutes until he should go again.
  In the mean time The Master was having great fun with the boys, treating them as if they were his most intimate friends. Peals of side-splitting laughter filled the room, as if it were a mart of joy. The whole thing was a revelation to M. He thought: "Didn't I see him only yesterday intoxicated with God? Wasn't he swimming then in the Ocean of Divine Love - a sight I had never seen before? And today the same person is behaving like an ordinary man! Wasn't it he who scolded me on the first day of my coming here?
  Didn't he admonish me, saying, 'And you are a man of knowledge!'? Wasn't it he who said to me that God with form is as true as God without form? Didn't he tell me that God alone is real and all else illusory? Wasn't it he who advised me to live in the world unattached, like a maidservant in a rich man's house?"
  Sri Ramakrishna was having great fun with the young devotees; now and then he glanced at M. He noticed that M. sat in silence. The Master said to Ramlal: "You see, he is a little advanced in years, and therefore somewhat serious. He sits quiet while the youngsters are making merry." M. was then about twenty-eight years old.
  Hanuman's devotion to Rma
  The conversation drifted to Hanuman, whose picture hung on the wall in The Master's room.
  Sri Ramakrishna said: "Just imagine Hanuman's state of mind. He didn't care for money, honour, creature comforts, or anything else. He longed only for God. When he was running away with the heavenly weapon that had been secreted in the crystal pillar, Mandodari began to tempt him with various fruits so that he might come down and drop the weapon.5 But he couldn't be tricked so easily. In reply to her persuasions he sang this song:
  --
  Thus for the second time M. saw The Master in samadhi.
  After a long time The Master came back to ordinary consciousness. His face lighted up with a smile, and his body relaxed; his senses began to function in a normal way. He shed tears of joy as he repeated the holy name of Rma. M. wondered whether this very saint was the person who a few minutes earlier had been behaving like a child of five.
   The Master said to Narendra and M., "I should like to hear you speak and argue in English." They both laughed. But they continued to talk in their mother tongue. It was impossible for M. to argue any more before The Master. Though Ramakrishna insisted, they did not talk in English.
  At five o'clock in the afternoon all the devotees except Narendra and M. took leave of The Master. As M. was walking in the temple garden, he suddenly came upon The Master talking to Narendra on the bank of the goose-pond. Sri Ramakrishna said to Narendra: "Look here. Come a little more often. You are a newcomer. On first acquaintance people visit each other quite often, as is the case with a lover and his sweetheart.
  (Narendra and M. laugh.) So please come, won't you?"
  --
  As they were returning to The Master's room, Sri Ramakrishna said to M.: "When peasants go to market to buy bullocks for their ploughs, they can easily tell the good from the bad by touching their tails. On being touched there, some meekly lie down on the ground. The peasants recognize that these are without mettle and so reject them.
  They select only those bullocks that frisk about and show spirit when their tails are touched. Narendra is like a bullock of this latter class. He is full of spirit within."
  --
  It was dusk. The Master was meditating on God. He said to M.: "Go and talk to Narendra. Then tell me what you think of him."
  Evening worship was over in the temples. M. met Narendra on the bank of the Ganges and they began to converse. Narendra told M. about his studying in college, his being a member of the Brahmo Samaj, and so on.
  It was now late in the evening and time for M.'s departure; but he felt reluctant to go and instead went in search of Sri Ramakrishna. He had been fascinated by The Master's singing and wanted to hear more. At last he found The Master pacing alone in the natmandir in front of the Kali temple. A lamp was burning in the temple on either side of the image of the Divine Mother. The single lamp in the spacious natmandir blended light and darkness into a kind of mystic twilight, in which the figure of The Master could be dimly seen.
  M. had been enchanted by The Master's sweet music. With some hesitation he asked him whether there would be any more singing that evening. "No, not tonight", said Sri Ramakrishna after a little reflection. Then, as if remembering something, he added: "But I'm going soon to Balarm Bose's house in Calcutta. Come there and you'll hear me sing." M. agreed to go.
  MASTER. "Do you know Balarm Bose?"
  --
  M. bowed low before him and took his leave. He had gone as far as the main gate of the temple garden when he suddenly remembered something and came back to Sri Ramakrishna, who was still in the natmandir. In the dim light The Master, all alone, was pacing the hall, rejoicing in the Self as the lion lives and roams alone in the forest.
  In silent wonder M. surveyed that great soul.
  --
  M. nodded his assent and, after saluting The Master, took his leave.
  --------------------

1.01 - Meeting the Master - Authors first meeting, December 1918, #Evening Talks With Sri Aurobindo, #unset, #Zen
  object:1.01 - Meeting The Master - Authors first meeting, December 1918
  author class:A B Purani
  --
   MEETING The MasterI
   I

1.01 - NIGHT, #Faust, #Johann Wolfgang von Goethe, #Poetry
  Thus is The Master near,
  Thus is He here!

1.01 - On renunciation of the world, #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  The Lord designedly makes easy the battles of beginners so that they should not immediately return to the world at the outset. And so rejoice in the Lord always, all servants of His, detecting in this the first sign of The Masters love for us, and a sign that He Himself has called us. But when God sees courageous souls, He has often been known to act in this way: He lets them have conflicts from the very beginning in order to crown them the sooner. But the Lord hides the difficulty4 of this contest from those in the world. For if they were to know, no one would renounce the world.
  Offer to Christ the labours of your youth, and in your old age you will rejoice in the wealth of dispassion. What is gathered in youth nourishes and comforts those who are tired out in old age. In our youth let us labour ardently and let us run vigilantly, for the hour of death is unknown. We have very evil and dangerous, cunning, unscrupulous foes, who hold fire in their hands and try to burn the temple of God with the flame that is in it. These foes are strong; they never sleep; they are incorporeal and invisible. Let no one when he is young listen to his enemies, the demons, when they say to him: Do not wear out your flesh lest you make it sick and weak. For you will scarcely find anyone, especially in the present generation, who is determined to mortify his flesh, although he might deprive

1.01 - Our Demand and Need from the Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Sankhya although it explains the created world by the double principle of Purusha and Prakriti; nor is it Vaishnava Theism although it presents to us Krishna, who is the Avatara of Vishnu according to the Puranas, as the supreme Deity and allows no essential difference nor any actual superiority of the status of the indefinable relationless Brahman over that of this Lord of beings who is The Master of the universe and the Friend of all creatures. Like the earlier spiritual synthesis of the Upanishads this later synthesis at once spiritual and intellectual avoids naturally every such rigid determination as would injure its universal
  Our Demand and Need from the Gita

1.01 - Prayer, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  Herein is the explanation of why the same man who is so lovingly attached to his own ideal of God, so devoted to his own ideal of religion, becomes a howling fanatic as soon as he sees or hears anything of any other ideal. This kind of love is somewhat like the canine instinct of guarding The Master's property from intrusion; only, the instinct of the dog is better than the reason of man, for the dog never mistakes its master for an enemy in whatever dress he may come before it. Again, the fanatic loses all power of judgment. Personal considerations are in his case of such absorbing interest that to him it is no question at all what a man says whether it is right or wrong; but the one thing he is always particularly careful to know is who says it. The same man who is kind, good, honest, and loving to people of his own opinion, will not hesitate to do the vilest deeds when they are directed against persons beyond the pale of his own religious brotherhood.
  But this danger exists only in that stage of Bhakti which is called the preparatory (Gauni). When Bhakti has become ripe and has passed into that form which is called the supreme (Par), no more is there any fear of these hideous manifestations of fanaticism; that soul which is overpowered by this higher form of Bhakti is too near the God of Love to become an instrument for the diffusion of hatred.

1.01 - The First Steps, #Raja-Yoga, #Swami Vivkenanda, #unset
  The second obstruction is doubt; we always feel doubtful about things we do not see. Man cannot live upon words, however he may try. So, doubt comes to us as to whether there is any truth in these things or not; even the best of us will doubt sometimes: With practice, within a few days, a little glimpse will come, enough to give one encouragement and hope. As a certain commentator on Yoga philosophy says, "When one proof is obtained, however little that may be, it will give us faith in the whole teaching of Yoga." For instance, after the first few months of practice, you will begin to find you can read another's thoughts; they will come to you in picture form. Perhaps you will hear something happening at a long distance, when you concentrate your mind with a wish to hear. These glimpses will come, by little bits at first, but enough to give you faith, and strength, and hope. For instance, if you concentrate your thoughts on the tip of your nose, in a few days you will begin to smell most beautiful fragrance, which will be enough to show you that there are certain mental perceptions that can be made obvious without the contact of physical objects. But we must always remember that these are only the means; the aim, the end, the goal, of all this training is liberation of the soul. Absolute control of nature, and nothing short of it, must be the goal. We must be The Masters, and not the slaves of nature; neither body nor mind must be our master, nor must we forget that the body is mine, and not I the body's.
  A god and a demon went to learn about the Self from a great sage. They studied with him for a long time. At last the sage told them, "You yourselves are the Being you are seeking." Both of them thought that their bodies were the Self. They went back to their people quite satisfied and said, "We have learned everything that was to be learned; eat, drink, and be merry; we are the Self; there is nothing beyond us." The nature of the demon was ignorant, clouded; so he never inquired any further, but was perfectly contented with the idea that he was God, that by the Self was meant the body. The god had a purer nature. He at first committed the mistake of thinking: I, this body, am Brahman: so keep it strong and in health, and well dressed, and give it all sorts of enjoyments. But, in a few days, he found out that that could not be the meaning of the sage, their master; there must be something higher. So he came back and said, "Sir, did you teach me that this body was the Self? If so, I see all bodies die; the Self cannot die." The sage said, "Find it out; thou art That." Then the god thought that the vital forces which work the body were what the sage meant. But after a time, he found that if he ate, these vital forces remained strong, but, if he starved, they became weak. The god then went back to the sage and said, "Sir, do you mean that the vital forces are the Self?" The sage said, "Find out for yourself; thou art That." The god returned home once more, thinking that it was the mind, perhaps, that was the Self. But in a short while he saw that thoughts were so various, now good, again bad; the mind was too changeable to be the Self. He went back to the sage and said, "Sir, I do not think that the mind is the Self; did you mean that?" "No," replied the sage, "thou art That; find out for yourself." The god went home, and at last found that he was the Self, beyond all thought, one without birth or death, whom the sword cannot pierce or the fire burn, whom the air cannot dry or the water melt, the beginningless and endless, the immovable, the intangible, the omniscient, the omnipotent Being; that It was neither the body nor the mind, but beyond them all. So he was satisfied; but the poor demon did not get the truth, owing to his fondness for the body.

1.01 - The Four Aids, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  6:But usually the representative influence occupies a much larger place in the life of the Sadhaka. If the Yoga is guided by a received written Shastra, -- some Word from the past which embodies the experience of former Yogins, -- it may be practised either by personal effort alone or with the aid of a Guru. The spiritual knowledge is then gained through meditation on the truths that are taught and it is made living and conscious by their realisation in the personal experience; the Yoga proceeds by the results of prescribed methods taught in a Scripture or a tradition and reinforced and illumined by the instructions of The Master. This is a narrower practice, but safe and effective within its limits, because it follows a well-beaten track to a long familiar goal.
  7:For the Sadhaka of the Integral Yoga it is necessary to remember that no written Shastra, however great its authority or however large its spirit, can be more than a partial expression of the eternal Knowledge. He will use, but never bind himself even by the greatest Scripture. Where the Scripture is profound, wide, catholic, it may exercise upon him an influence for the highest good and of incalculable importance. It may be associated in his experience with his awakening to crowning verities and his realisation of the highest experiences. His Yoga may be governed for a long time by one Scripture or by several successively, -- if it is in the line of the great Hindu tradition, by the Gita, for example, the Upanishads, the Veda. Or it may be a good part of his development to include in its material a richly varied experience of the truths of many Scriptures and make the future opulent with all that is best in the past. But in the end he must take his station, or better still, if he can, always and from the beginning he must live in his own soul beyond the written Truth, -- sabdabrahmativartate -- beyond all that he has heard and all that he has yet to hear, -- srotaryasya srutasya ca. For he is not the Sadhaka of a book or of many books; he is a Sadhaka of the Infinite.
  --
  19:What is his method and his system? He has no method and every method. His system is a natural organisation of the highest processes and movements of which the nature is capable. Applying themselves even to the pettiest details and to the actions the most insignificant in their appearance with as much care and thoroughness as to the greatest, they in the end lift all into the Light and transform all. For in his Yoga there is nothing too small to be used and nothing too great to be attempted. As the servant and disciple of The Master has no business with pride or egoism because all is done for him from above, so also he has no right to despond because of his personal deficiencies or the stumblings of his nature. For the Force that works in him is impersonal -- or superpersonal-and infinite.
  20:The full recognition of this inner Guide, Master of the Yoga, lord, light, enjoyer and goal of all sacrifice and effort, is of the utmost importance in the path of integral perfection. It is immaterial whether he is first seen as an impersonal Wisdom, Love and Power behind all things, as an Absolute manifesting in. the relative and attracting it, as one's highest Self and the highest Self of all, as a Divine Person within us and in the world, in one of his -- or her -- numerous forms and names or as the ideal which the mind conceives. In the end we perceive that he is all and more than all these things together- The mind's door of entry to the conception of him must necessarily vary according to the past evolution and the present nature.
  21:This inner Guide is often veiled at first by the very intensity of our personal effort and by the ego's preoccupation with itself and its aims. As we gain in clarity and the turmoil of egoistic effort gives place to a calmer self-knowledge, we recognise the source of the growing light within us. We recognise it retrospectively as we realise how all our obscure and conflicting movements have been determined towards an end that we only now begin to perceive, how even before our entrance into the path of the Yoga the evolution of our life has been designedly led towards its turning point. For now we begin to understand the sense of our struggles and efforts, successes and failures. At last we are able to seize the meaning of our ordeals and sufferings and can appreciate the help that was given us by all that hurt and resisted and the utility of our very falls and stumblings. We recognise this divine leading afterwards, not retrospectively but immediately, in the moulding of our thoughts by a transcendent Seer, of our will and actions by an all-embracing Power, of our emotional life by an all-attracting and all-assimilating Bliss and Love. We recognise it too in a more personal relation that from the first touched us or at the last seizes us; we feel the eternal presence of a supreme Master, Friend, Lover, Teacher. We recognise it in the essence of our being as that develops into likeness and oneness with a greater and wider existence; for we perceive that this miraculous development is not the result of our own efforts; an eternal Perfection is moulding us into its own image. One who is the Lord or Ishwara of the Yogic philosophies, the Guide in the conscious being (caitya guru or antaryamin), the Absolute of the thinker, the Unknowable of the Agnostic, the universal Force of the materialist, the supreme Soul and the supreme shakti, the One who is differently named and imaged by the religions, is The Master of our Yoga.
  22:To see, know, become and fulfil this One in our inner selves and in all our outer nature, was always the secret goal and becomes now the conscious purpose of our embodied existence.
  --
  24:The surest way towards this integral fulfilment is to find The Master of the secret who dwells within us, open ourselves constantly to the divine Power which is also the divine Wisdom and Love and trust to it to effect the conversion. But it is difficult for the egoistic consciousness to do this at all at the beginning. And, if done at all, it is still difficult to do it perfectly and in every strand of our nature. It is difficult at first because our egoistic habits of thought, of sensation, of feeling block up the avenues by which we can arrive at the perception that is needed. It is difficult afterwards because the faith, the surrender, the courage requisite in this path are not easy to the ego-clouded soul. The divine working is not the working which the egoistic mind desires or approves; for it uses error in order to arrive at truth, suffering in order to arrive at bliss, imperfection in order to arrive at perfection. The ego cannot see where it is being led; it revolts against the leading, loses confidence, loses courage. These failings would not matter; for the divine Guide within is not offended by our revolt, not discouraged by our want of faith or repelled by our weakness; he has the entire love of the mother and the entire patience of the teacher. But by withdrawing our assent from the guidance we lose the consciousness, though not all the actuality-not, in any case, the eventuality -- of its benefit. And we withdraw our assent because we fail to distinguish our higher Self from the lower through which he is preparing his self-revelation. As in the world, so in ourselves, we cannot see God because of his workings and, especially, because he works in us through our nature and not by a succession of arbitrary miracles. Man demands miracles that he may have faith; he wishes to be dazzled in order that he may see. And this impatience, this ignorance may turn into a great danger and disaster if, in our revolt against the divine leading, we call in another distorting Force more satisfying to our impulses and desires and ask it to guide us and give it the Divine Name.
  25:But while it is difficult for man to believe in something unseen within himself, it is easy for him to believe in something which he can image as extraneous to himself. The spiritual progress of most human beings demands an extraneous support, an object of faith outside us. It needs an external image of God; or it needs a human representative, -- Incarnation, Prophet or Guru; or it demands both and receives them. For according to the need of the human soul the Divine manifests himself as deity, as human divine or in simple humanity, -- using that thick disguise, which so successfully conceals the Godhead, for a means of transmission of his guidance.
  --
  34:Influence is more important than example. Influence is not the outward authority of the Teacher over his disciple, but the power of his contact, of his presence, of the nearness of his soul to the soul of another, infusing into it, even though in silence, that which he himself is and possesses. This is the supreme sign of The Master. For the greatest Master is much less a Teacher than a Presence pouring the divine consciousness and its constituting light and power and purity and bliss into all who are receptive around him.
  35:And it shall also be a sign of the teacher of the integral Yoga that he does not arrogate to himself Guruhood in a humanly vain and self-exalting spirit. His work, if he has one, is a trust from above, he himself a channel, a vessel or a representative. He is a man helping his brothers, a child leading children, a Light kindling other lights, an awakened Soul awakening souls, at highest a Power or Presence of the Divine calling to him other powers of the Divine.

1.01 - The Highest Meaning of the Holy Truths, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  Kuang T'ung and the canonical master Bodhiruci. The Master
  Bodhidharma eliminated formalism and pointed to mind; be

1.01 - The Ideal of the Karmayogin, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  Aryan character, the Aryan life. Recover the Vedanta, the Gita, the Yoga. Recover them not only in intellect or sentiment but in your lives. Live them and you will be great and strong, mighty, invincible and fearless. Neither life nor death will have any terrors for you. Difficulty and impossibility will vanish from your vocabularies. For it is in the spirit that strength is eternal and you must win back the kingdom of yourselves, the inner Swaraj, before you can win back your outer empire. There the Mother dwells and She waits for worship that She may give strength. Believe in Her, serve Her, lose your wills in Hers, your egoism in the greater ego of the country, your separate selfishness in the service of humanity. Recover the source of all strength in yourselves and all else will be added to you, social soundness, intellectual preeminence, political freedom, The Mastery of human thought, the hegemony of the world."

1.01 - The Mental Fortress, #On the Way to Supermanhood, #Satprem, #Integral Yoga
  But its use is not as the mind imagines in the arrogance of its knowledge and discoveries, for the mind always mistakes the instrument for The Master. We thought that the mental tool was both end and means, and that that end was an increasing, ever more triumphant and rigorous mastery over the mental field, which it has colonized with marvelous cities and less marvelous suburbs. But that is only a secondary end, a turbulent by-product, and it turns out that the major effect of the Mind in man has not been to make him more intelligent (intelligent with respect to what? The mouse in its hole has the perfect intelligence for its own terrain), but to individualize him within his own species and endow him with the power to change while the other species were invariable and only individualized as a general type and finally to make him capable of casting a look at what exceeds his own condition. With this individualization and power of variation began the errors of man, his sins, his afflicting dualities; yet his capacity for error is also a secret capacity for progress, which is why all our moralities based on right or wrong and all our flawless heavens have failed and will forever fail if we were flawless and irreproachable, we would be a stagnant and infallible species, like the shellfish or the opossum. In other words, the Mind is an instrument of accelerated evolution, an evolver. In fifty years of scientific development, man has progressed more than during all the prescientific milleniums. But progress in what sense? To be sure, not in the sense of the fallacious mastery, nor in the quality of life or the degree of comfort, but in the sense of the mental saturation of the species. One cannot leave a circle unless one has individually and collectively exhausted the circle. One cannot step alone onto the other side; either everybody does it (or is capable of doing it) or nobody does it; the whole species goes together, because there is but one human Body. Instead of a handful of initiates scattered among a semianimal and ignorant human mass, the entire species is now undergoing its initiation or, in evolutionary terms, its supreme variation. We have not passed through the mental circle for the sake of sending rockets to the moon, but in order to be individually, innumerably and voluntarily capable of effecting the passage to the next higher circle. The breaking of the circle is the great organic Fact of our times. All the dualities and opposite poles, the sins of virtue and the virtues of sin, all this dazzling chaos were the instruments of the Work, the tensors, we could say, bending us to the breaking point against a wall of iron which is a wall of illusion. But the illusion falls only when one decides to see it.
  That is where we are. The illusion is not dead; it even rages with unprecedented violence, equipped with all the arms we have so obligingly polished up for it. But these are the last convulsions of a colossus with feet of clay which is actually a gnome, an oversized, overoutfitted gnome. The ancient sages of India knew it well. They divided human evolution into four concentric circles: that of the men of knowledge (Brahmins), who lived at the beginning of humanity, in the age of truth; that of the nobles and warriors (Kshatriya), when only three fourths of the truth was left; that of the merchants and middle class (Vaishya), who had only half of the truth; and finally ours, the age of the little men, the Shudra, the servants (of the machine, of the ego, of desire), the great proletariat of regimented liberties the Dark Age, Kali Yuga, when no truth is left at all. But because this circle is the most extreme, because all the truths have been tried and exhausted, and all possible roads explored, we are nearing the right solution, the true solution, the emergence of a new age of truth, the supramental age Sri Aurobindo spoke of, like the buttercup breaking its last envelope to free its golden fruit. If the parallel holds true between the collective body and our human body, we could say that the center governing the age of the sages was located at the level of the forehead, while that of the age of the nobles was at the level of the heart, that of the age of the merchants, at the stomach, and the one governing our age is at the level of sex and matter. The descent is complete. But that descent has a meaning a meaning for matter. Had we stayed forever at the forehead level of the divine truths of the mind, this earth and body would never have been changed, and we would have probably ended up escaping into some spiritual heaven or nirvana. Now, everything must be transformed, even the body and matter, since we are right in it. Ironically, this is the greatest service this dark, materialistic and scientific age may have rendered us: to compel such a plunge of the spirit into matter that it had either to lose itself in it or to be transformed with it. Absolute darkness is but the shadow of a greater Sun, which digs its abysses in order to raise up a more stable beauty, founded on the purified base of our earthly subconscious and seated erect in truth down to the very cells of our bodies.

1.01 - The Unexpected, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  The calendar stood at November 1938, the month of the Darshan. A few weeks more and we would meet The Master after a long wait of three months. After every Darshan we start counting the days for the next one, for each occasion brings the Eternal and his Shakti closer to us and is therefore a significant landmark in our lives. As the date comes nearer, our days too take on a brighter hue and the day before the Darshan, all faces glow with sweet smiles. Friends meeting on the road greet each other with one word, "Tomorrow!" or with a silent look of happy expectation. The Dining Room hums with the same theme. Wherever you go, whomsoever you meet, no other talk except the Guru's Darshan for one or two minutes, an eternal moment.
  As for myself, my feelings are more complex. I have broken verbal lances with him, challenged his views, poked fun at his Yoga. I know all these will be forgotten at the moment when I shall meet his august Presence. He will be as affable as in his letters and bestow his gracious smile from his transcendental height while my heart will beat in joy and wonder. Still, the mind cannot be entirely free from a conventional fear.
  --
  Visitors had swollen the even flow of our life; among them, Miss Wilson, daughter of President Wilson, had come from far-off America for The Master's Darshan. His book Essays on the Gita had cast an unearthly spell upon her. That there could be someone who could write such a wonderful book in this materialistic age was beyond her imagination. She could hear the Voice of the Lord saying to man, "Abandon all dharmas. Take refuge in me alone. I shall deliver thee from all Sin." The book was her Bible. She decided she must have the Darshan of such a unique person.
  The day passed in a happy rhythm. Most of the sadhaks had gone to bed early to prepare inwardly for the great event. Over the Ashram reigned an atmosphere of deep peace and silence. Only one light was burning in Sri Aurobindo's corner room towards the street and keeping a vigil over the pervasive darkness. The Mother too had retired early, leaving Sri Aurobindo at his work. He was perhaps busy with Savitri now that the "avalanche of correspondence" had been arrested due to Darshan work. Thus the small hours were reached. Then in Purani's room the light was switched on; it was 2 a.m. He had to prepare hot water for the Mother's bath. At 7.30 a.m. the Darshan would start. But nobody suspected that
  --
  Little by little the air of unfamiliarity gave way as Sri Aurobindo began to take cognizance of the new situation and the new conditions that were around him. Our awe also diminished gradually; Dr. Manilal was helpful in this matter because he had attended the Maharaja and knew the ways of great men. Here too he combined very well his unobtrusive medical personality and simple devotional fervour. None felt like leaving the Presence even for meals, though there was hardly anything to do. There must have been pain and discomfort owing to the unaccustomed posture but Sri Aurobindo would scarcely disturb anybody and would not call for any assistance. Only once I remember the doctor had to be called at night for some gnawing pain. The days began to take on a more and more rosy tint as The Master became more and more communicative.
  The Mother had a wheeled dinner table made for Sri Aurobindo, so he could take his meals sitting up in bed. She would lay the table herself, push it to the bed and serve the meals with her own hands. One day, not knowing the Mother's ways, we rushed forward to help her push the table. With a sweet smile she complained to Sri Aurobindo, "Oh, they are taking away my work!" Much abashed, quickly we drew back and learnt the lesson that one must not be too forward! At first Sri Aurobindo took three meals a day, the morning one being quite light. Champaklal and I used to be present at this time. One day wishing to give me something, the Mother asked me, "Do you like bananas?" I answered promptly, "I don't dislike them, Mother." The Mother and Sri Aurobindo smiled but she refrained from giving them to me. That was my first joke with the Mother!
  --
  It will be seen from the above account that a personal relation had now grown between the Guru and the disciples; the sense of awe and distance had vanished. In this respect, Dr. Manilal must be considered our vanguard. His age, profession, charming childlike nature melted the apparently frosty reserve of The Master. The Divine has a soft corner for the healers of the body. The much abused human representative of the Divine Healer has still a place in the economy of things! Nevertheless, even in his personal relations, Sri Aurobindo never lost his impersonality.
  Now, as far as I was concerned, I was face to face with a disquieting situation. Dr. Manilal was to depart. He had come on a short leave for the Darshan and had made quite a long stay. He could not further extend his holidays, nor was it necessary, he said. For everything was running well, "according to schedule"; the critical period had been tided over. We had only to follow the present regime almost blindfold, and there would be no trouble that he could foresee. Besides, Sri Aurobindo's force was there constantly at our call. The doctor assured us that he would come again when the limb was released from the plaster. But I could not be so easily persuaded. I was most reluctant to take the divine burden on my shoulders, frail as they were, and poor as I was in knowledge, strength and experience. True, things appear simple enough in the presence of a superior authority, but troubles gather as soon as he turns his back, for the adverse forces try to test, as it were, the novice, the uninitiated. So I clung to him like a child and entreated him not to leave me in mid-stream. The Mother also pleaded on my behalf with the result that he stayed for a few days more. Sri Aurobindo was witnessing the scene silently. Then, after cheering me up, Dr. Manilal left to resume his post and to look after his family who felt helpless without him and were pressing him to come back. My dark forebodings were however set at rest by the Grace that always helps one who relies upon its power, and there was no cause for anxiety. The Divine took good care of himself. Only once as I was taking an afternoon nap did a call come down. When I ran up, Sri Aurobindo said with an almost apologetic smile, "Oh, it is nothing much! the knee has been paining for some time, perhaps the position has got disturbed." I tried to set it right, it wouldn't work. But fortunately some readjustment of the slings put the matter right and I heaved a sigh of relief when he said, "It is all right now." But the pain could not have been "nothing much", for he would not have "troubled" me for a trivial discomfort.
  Things were moving quite well. No more shadows to overcast our days. We were as merry and buoyant as the spring, our faces shining and hearts singing in the bliss of the divine company and laughing with the delightful humour of the evening talks. We were now looking forward to the day when the splints would be removed. People started asking if there was any chance of a Darshan in February. They would sorely miss it. The specialist had advised, because of the seriousness of the case and the advanced age of the patient, to keep the plaster on for ten weeks. Dr. Rao, on the other hand wanted for the same reasons, to cut the period to six weeks, for, he said, firm bony union must have already taken place and the very age of the patient should militate against a long static condition in bed, as bed-sores and congestion of the lungs might set in. In fact, these had appeared and cleared up. So a comedy ensued on the proverbial difference between doctors. Dr. Rao visited us frequently and insisted every time that these splints be removed. It pained him, he said, to see The Master being confined unnecessarily for such a long wearisome period, and he said he had raised the matter with the specialist but they agreed to differ! He quoted his own hospital experiences in his favour. Though ten weeks was too long a period, none of us were willing to take the risk. "What risk is there?" he argued. "Besides, Sri Aurobindo is an extraordinary patient; we can expect him to take good care of himself." As a result of his repeated insistence, the Mother at last asked Sri Aurobindo to adjudicate. He replied, "If I am an extraordinary patient, I must take extraordinary precaution too. The forces are quite active. I can't trust that I won't make some awkward movement in sleep. Between ten weeks and six, let us come to a compromise and put it to eight weeks." Dr. Rao was apparently satisfied. "Doctors differ" became henceforth a savoury gibe! In view of the complications that followed later on I am inclined to believe that Dr. Rao, was right in his opinion, but his rather ebullient personality failed to carry weight.
  There was another unexpected visitor. Dr. Savoor, Principal of a College in the South, and an amateur homeopath. I do not know how he gained entry into the sanctuary. Since homeopathy claimed to have some good remedies for hastening bony union, he was perhaps given a chance with the Mother's consent. But there was no way of ascertaining the effect of the treatment. It did no harm, I suppose. Satyendra reminded me that at Dr. Savoor's suggestion, a homeopathic drug Nux Vomica X had been tried for Sri Aurobindo's constipation at the beginning. That having failed a higher potency 200 of the same drug was given and it produced a good effect.

1.02.1 - The Inhabiting Godhead - Life and Action, #Isha Upanishad, #unset, #Zen
  The result of the separation is the inability to enter into harmony and oneness with the universe and a consequent inability to possess and enjoy it. But the desire to possess and enjoy is The Master impulse of the Ego which knows itself obscurely to be the Lord, although owing to the limitations of its relativity, it is unable to realise its true existence. The result is discord with others and oneself, mental and physical suffering, the sense of weakness and inability, the sense of obscuration, the straining of energy in passion and in desire towards self-fulfilment, the recoil of energy exhausted or disappointed towards death and disintegration.
  Desire is the badge of subjection with its attendant discord and suffering. That which is free, one and lord, does not desire, but inalienably contains, possesses and enjoys.

1.02.2.1 - Brahman - Oneness of God and the World, #Isha Upanishad, #unset, #Zen
  ever in front. That, standing, passes beyond others as they run. In That The Master of
  Life establishes the Waters.

10.23 - Prayers and Meditations of the Mother, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Thou art The Master of our destiny.
   Indeed philosophy and yoga go hand in hand. Yoga is applied philosophy. What is at first mentally perceived and recognised, what is accepted by the reason is made active and dynamic in life. The character embodies the abstract and general principles, the vital energy executes them, that is yoga. Philosophy brings in the light of consciousness, yoga the energy of consciousness. Here we have an expression of what may be caned "yogic philosophy".

1.02 - IN THE COMPANY OF DEVOTEES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  ABOUT EIGHT O'CLOCK in the morning Sri Ramakrishna went as planned to Balaram Bose's house in Calcutta. It was the day of the Dolayatra. Ram, Manomohan, Rakhal, Nityagopal, and other devotees were with him. M., too, came, as bidden by The Master.
  Devotees in trance
  The devotees and The Master sang and danced in a state of divine fervour. Several of them were in an ecstatic mood. Nityagopal's chest glowed with the upsurge of emotion, and Rakhal lay on the floor in ecstasy, completely unconscious of the world. The Master put his hand on Rakhal's chest and said: "Peace. Be quiet." This was Rakhal's first experience of ecstasy. He lived with his father in Calcutta and now and then visited The Master at Dakshineswar. About this time he had studied a short while in Vidyasagar's school at Syampukur.
  When the music was over, the devotees sat down for their meal. Balaram stood there humbly, like a servant. Nobody would have taken him for The Master of the house. M.
  was still a stranger to the devotees, having met only Narendra at Dakshineswar.
  A few days later M. visited The Master at Dakshineswar. It was between four and five o'clock in the afternoon. The Master and he were sitting on the steps of the iva temples. Looking at the temple of Radhakanta, across the courtyard, The Master went into an ecstatic mood.
  Since his nephew Hriday's dismissal from the temple, Sri Ramakrishna had been living without an attendant. On account of his frequent spiritual moods he could hardly take care of himself. The lack of an attendant caused him great inconvenience.
  --
  Another day The Master was seated on the small couch in his room, with his usual beaming countenance. M. arrived with Kalikrishna, who did not know where his friend M.
  was taking him. He had only been told: "If you want to see a grog-shop, then come with me. You will see a huge jar of wine there." M. related this to Sri Ramakrishna, who laughed about it. The Master said: "The bliss of worship and communion with God is the true wine, the wine of ecstatic love. The goal of human life is to love God, Bhakti is the one essential thing. To know God through jnna and reasoning is extremely difficult."
  Then The Master sang:
  Who is there that can understand what Mother Kli is?
  --
  Saying this The Master sang, with his eyes turned upward: Just now I saw a youthful cowherd
  With a young calf in his arms;
  --
  When M. heard this song of The Master's, laden with love, his eyes were moist with tears.
  April 2, 1882
  --
  Now he cancelled his plan. The Master said to him: "You have so many things to attend to. Besides, you have to edit a newspaper. You have no time to come to Dakshineswar; so I have come to see you. When I heard of your illness I vowed green coconut and sugar to the Divine Mother for your recovery. I said to Her, 'Mother, if something happens to Keshab, with whom shall I talk in Calcutta?' "
  Sri Ramakrishna spoke to Pratap and the other Brahmo devotees. M. was seated near by. Pointing to him, The Master said to Keshab: "Will you please ask him why he doesn't come to Dakshineswar any more? He repeatedly tells me he is not attached to his wife and children." M. had been paying visits to The Master for about a month; his absence for a time from Dakshineswar called forth this remark. Sri Ramakrishna had asked M. to write to him, if his coming were delayed.
  Pundit Samadhyayi was present. The Brahmo devotees introduced him to Sri Ramakrishna as a scholar well versed in the Vedas and the other scriptures. The Master said, "Yes, I can see inside him through his eyes, as one can see the objects in a room through the glass door."
  Trailokya sang. Suddenly The Master stood up and went into samdhi, repeating the Mother's name. Coming down a little to the plane of sense consciousness, he danced and sang:
  I drink no ordinary wine, but Wine of Everlasting Bliss, As I repeat my Mother Kli's name;
  --
   The Master looked at Keshab tenderly, as if Keshab were his very own. He seemed to fear that Keshab might belong to someone else, that is to say, that he might become a worldly person. Looking at him, The Master sang again:
  We are afraid to speak, and yet we are afraid to keep still; Our minds, O Radha, half believe that we are about to lose you!
  --
  As The Master was leaving Keshab's house, the Brahmo devotees accompanied him respectfully to his carriage.
  Sunday, April 9, 1882
  Sri Ramakrishna was seated with his devotees in the drawing-room of Prankrishna Mukherji's house in Calcutta; it was between one and two o'clock in the afternoon. Since Colonel Viswanath4 lived in that neighbourhood, The Master intended to visit him before going to see Keshab at the Lily Cottage. A number of neighbours and other friends of Prankrishna had been invited to meet Sri Ramakrishna. They were all eager to hear his words.
  God and His glory & Dangers of worldly life MASTER: "God and His glory. This universe is His glory. People see His glory and forget everything. They do not seek God, whose glory is this world. All seek to enjoy 'woman and gold'. But there is too much misery and worry in that. This world is like the whirlpool of the Vilki. Once a boat gets into it there is no hope of its rescue. Again, the world is like a thorny bush: you have hardly freed yourself from one set of thorns before you find yourself entangled in another. Once you enter a labyrinth you find it very difficult to get out. Living in the world, a man becomes seared, as it were."
  --
  From Prankrishna's house The Master went to Colonel Viswanath's and from there to the Lily Cottage.
  --------------------

1.02 - Karma Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
  32. You are The Master of your destiny. You sow an action, reap a habit. You sow a habit, reap a character; you sow your character and reap a destiny. Destiny is your own making. Abandon desires and change your mode of thinking. You can conquer destiny.
  33. Think you are man; man will you become. Think you are Brahman; Brahman will you become. This is the immutable divine law.

1.02 - Meeting the Master - Authors second meeting, March 1921, #Evening Talks With Sri Aurobindo, #unset, #Zen
  object:1.02 - Meeting The Master - Authors second meeting, March 1921
  author class:A B Purani
  --
   MEETING The MasterII
   II

1.02 - Of certain spiritual imperfections which beginners have with respect to the habit of pride., #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  7. Together with great tranquillity and humbleness, these souls have a deep desire to be taught by anyone who can bring them profit; they are the complete opposite of those of whom we have spoken above, who would fain be always teaching, and who, when others seem to be teaching them, take the words from their mouths as if they knew them already. These souls, on the other hand, being far from desiring to be The Masters of any, are very ready to travel and set out on another road than that which they are actually following, if they be so commanded, because they never think that they are right in anything whatsoever. They rejoice when others are praised; they grieve only because they serve not God like them.
  They have no desire to speak of the things that they do, because they think so little of them that they are ashamed to speak of them even to their spiritual masters, since they seem to them to be things that merit not being spoken of. They are more anxious to speak of their faults and sins, or that these should be recognized rather than their virtues; and thus they incline to talk of their souls with those who account their actions and their spirituality of little value. This is a characteristic of the spirit which is simple, pure, genuine and very pleasing to God. For as the wise Spirit of God dwells in these humble souls, He moves them and inclines them to keep His treasures secretly within and likewise to cast out from themselves all evil. God gives this grace to the humble, together with the other virtues, even as He denies it to the proud.

1.02 - On the Service of the Soul, #The Red Book Liber Novus, #unset, #Zen
  If your virtues hinder you from salvation, discard them, since they have become evil to you. The slave to virtue finds the way as little as the slave to vices. 70 If you believe that you are The Master of your soul, then become her servant. If you were her servant, make yourself her master, since she needs to be ruled. These should be your first steps.
  During six further nights, the spirit of the depths was silent in me, since I swayed between fear, defiance, and nausea, and was wholly the prey of my passion. I could not and did not want to listen to the depths But on the seventh night, the spirit of the depths spoke to me. Look into your depths, pray to your depths, waken the dead. 71

1.02 - ON THE TEACHERS OF VIRTUE, #Thus Spoke Zarathustra, #Friedrich Nietzsche, #Philosophy
  sleep, who is The Master of the virtues, does not want
  to be called. Instead, I think about what I have done
  --
  sleep, the uncalled, The Master of the virtues. Sleep
  knocks at my eyes: they become heavy. Sleep touches

1.02 - SADHANA PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  soul is the rider, and this body is the chariot. The Master of the
  household, the King, the Self of man, is sitting in this chariot.

1.02 - The Divine Teacher, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Asuric austerities troubling the God within or of the sin of those who despise the Divine lodged in the human body or of the same Godhead destroying our ignorance by the blazing lamp of knowledge. It is then the eternal Avatar, this God in man, the divine Consciousness always present in the human being who manifested in a visible form speaks to the human soul in the Gita, illumines the meaning of life and the secret of divine action and gives it the light of the divine knowledge and guidance and the assuring and fortifying word of The Master of existence in the hour when it comes face to face with the painful mystery of the world. This is what the Indian religious consciousness seeks to make near to itself in whatever form, whether in the symbolic human image it enshrines in its temples or in the worship of its
  Avatars or in the devotion to the human Guru through whom the voice of the one world-Teacher makes itself heard. Through these it strives to awaken to that inner voice, unveil that form of the Formless and stand face to face with that manifest divine

1.02 - The Doctrine of the Mystics, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  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.

1.02 - The Great Process, #On the Way to Supermanhood, #Satprem, #Integral Yoga
  The secret of a circle is in the very next circle, as the secret of the arrow is in the goal it pursues, and if we could retrace our steps to The Master Archer, we would have the secret of secrets, the central point that determines this circle and all circles, the goal of all goals. But the pursuit is said to be a long one, and we must go back one step at a time, from the tool to the Hand that guides the tool, since we ourselves started out by being that tool: a little vital antenna groping around a self of life before discovering itself as a moth or a millipede, a little mental antenna quivering inexplicably around a nimble self before discovering itself as a man among men, and that other, still undefined antenna which seems to dispense with senses and thought to take us toward another, still greater self. Until the day we arrive at the great Self and shall be fulfilled. We will have found The Master of all tools and the full meaning of the journey.
  But how could we possibly know the secret of that which now seems an undefined and disturbing nonself, possibly even destructive of what we so concretely know as self, we who are at the end of this mental circle, in this age of the servants of the ego and ambiguous enjoyments of a little thinking self?... Actually, the path is made by walking it, as in a forest. There is no path, it does not exist: it has to be made. And once we have walked a few feet, apparently in the dark, we will realize that our groping steps led to a first clearing, and that we were all the while guided, even in our darkest stumblings, by an infallible Hand that has already directed our millipede meanderings. For, in fact, the goal we pursue is already within; it is an eternal Goal. It is a Future that is millions of years old and as young as a newborn child. It is opening its eyes to everything, constantly staring in wonderment. To find It is to enter constant wonder, a new birth of the world at each instant.

1.02 - The Recovery, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  When Dr. Manilal arrived, I breathed a sigh of relief! He was not very happy to see the new development, but hoped that everything would be all right. He was confronted with three problems: the swelling, educating the patient to walk and the bending of the knee, all of which he dealt with in his characteristic efficient manner. The swelling according to him would subside in due course. Gentle massage and hot and cold compress continued, followed later by hot douche. We used to note its diminution week by week. But it took some months to disappear completely. The bending of the knee would also take some time in view of the adhesion of the patella to the underlying tissues, in spite of passive movements. The re-education in walking seemed to be rather a straightforward job, though it was the most awkward and difficult one, for Sri Aurobindo had to walk with crutches! All that was needed was a patient and persistent effort. For Sri Aurobindo's nature, unaccustomed to physical or mechanical contrivances, and the narrow space in the room made the venture somewhat risky. The first day he got up to use the crutches was a memorable one for us. In the presence of the Mother we made him stand up, handed him the crutches and showed him how to use them. He fumbled and remarked, "Yes, it is easy to say." Two or three different pairs were tried out, but as he could not handle them properly, the Mother proposed that he had better walk leaning on two persons one on either side; It was certainly a bright suggestion, for Sri Aurobindo walking on crutches would have reminded us of his own phrase about Hephaestus' "lame omnipotent motion", an insult to his shining majestic figure. Purani and Satyendra were selected by Dr. Manilal as his human supports, much less incongruous than the ungainly wooden instruments! That was how the re-education started. The paradox of the Divine seeking frail human aid gave food to my sense of humour. However, both men proved unequal in stature; the Mother made Champaklal replace Satyendra on the left side. Now the arrangement was just and perfect and Champaklal had his aspiration fulfilled. His was the last support Sri Aurobindo was to give up. For, as his steps gained in strength and firmness, he used a stick in the right hand, and Champaklal on the left. Finally he too was dropped. As soon as it came to be known that The Master was using a walking stick, several were presented to him and there was one even of tea-wood from Assam! Thus everyday after the noon and night meals the Mother would come to his room and present the stick, and he would walk about for half an hour in her presence.
  While waiting for the Mother's arrival, he would practise various bending exercises for the knee which had been improvised by Dr. Manilal. He did them sitting on the edge of the bed. He actively obeyed whatever was demanded of him. One of the exercises was hanging of the leg which later became a common joke amongst us.
  --
  The last thing to be done was the bending of the knee. As I have mentioned, there was an exercise called hanging the leg. Manilal's approaching visit for the Darshan would make Sri Aurobindo utter, "Oh, Manilal is coming, I must hang my leg!" or when Manilal would enquire from Baroda about it, he would reply with a smile, "It is still hanging!" The bending exercise was apparently an ineffectual one, but Sri Aurobindo persisted and we too encouraged him as if he were a little child. At any rate the result was not proportionate to the effort. Dr. Rao who was very happy to see The Master at last free from the tyrannical shackles of the splints took the opportunity, whenever he came, of massaging his leg. "May I do it, Sir?" he would ask and would never forget to praise Sri Aurobindo as an ideal patient.
  Another imposition placed on him by the doctor was that in order to tone up his body he had to do some free-hand exercises. Every morning while still in bed, he would, without fail, practise them vigorously the flexion and extension of his arms and the raising and lowering of his legs. Sometimes the arms overcome by sleep would sink into feeble, mechanical movements and then would wake up with a start to resume their duty! The summer heat or an uncomfortable position in bed could not persuade him to break the rule. When I entered the room for my morning work, this assiduous application would greet my eyes. His leg would rise and fall like a hammer, and I could not contain my feeling of amusement and admiration at this hard Tapasya to achieve the supramental perfection of the body. Perhaps this semi-blasphemy has come upon me like a boomerang, now making me undergo physical Tapasya even at this age! It cannot be denied, anyway, that Sri Aurobindo was not meant for such hard and rough gymnastics. There are some things which cannot be conceived of, for instance Tagore or Dilip courting jail during the Non-cooperation movement.
  --
  We reached the month of April. Sri Aurobindo's rapid progress became widely known and people began to clamour for a Darshan; they had already missed two of them, and for the next one in August it would be too painfully long to wait. The Mother also began to plead on behalf of the bhaktas, though not much pleading was needed. For we know that when the Mother's heart had melted, the Father's would not take long to do so. Besides, the Mother probably wanted Sri Aurobindo to take up his regular activities as soon as possible. Even for him she would not make any exception. Her dynamic nature cannot brook too long an ease. April 24th was then fixed for the Darshan, as it was the day of the Mother's final arrival in Pondicherry. Thenceforth the April Darshan became a permanent feature. The date well suited the professors and students, since it fell within the span of the summer holidays. But the darshan time had to be changed from the morning to the afternoon and it would be a darshan in the true sense of the word. For the devotees would simply come and stand for a brief while before the Mother and The Master, have their darshan and quietly leave. Sri Aurobindo tersely remarked, "No more of that long seven-hour darshan!" Formerly the Darshan was observed with a great ceremonial pomp. Starting at about 7.30 a.m., it ran with one breathing interval, up to 3 p.m. The devotees offered their garlands and flowers, did two, even three or four pranams to the Mother and The Master who remained glued to one place throughout the ordeal, and endured another martyrdom under this excessive display of bhakti even as Raman Maharshi suffered from the "plague of prasads". Now, all that was cut down at one stroke by the force of external circumstances, and all expression transformed into a quiet inner adoration which is a characteristic of this Yoga. Sri Aurobindo's accident made the ceremonial Darshan a thing of past history.
  On the eve of the Darshan, the Mother washed Sri Aurobindo's hair with our help. It was such an elaborate and complicated affair that had it been left in our hands, it would have ended in confusion, particularly because it had to be done in the bedroom. Hot and cold water, basins, soap, powder, etc., etc., had to be kept ready. What a ceremony really, this washing was! No wonder ladies go in for bob or shingle. Formerly, Sri Aurobindo, it seems, used to wash his long hair every night, but I am sure he did without all this paraphernalia. His secluded life had, of course, simplified the whole complex process. Later on when a bathroom adjoining his living room was built, washing lost its formidable character. Sri Aurobindo bore all this torture as a part of the game, I suppose.
  The Darshan day at last! In the morning, the Mother arrived in his room with a flower, probably a red lotus, knelt before the Lord, placed the lotus on his bed and bowed down to receive his blessings and his sweet smile. This was the second time I saw her doing pranam to him. The first time was on her birthday, February 21. It was a revelation to me, for I did not expect her to bow down in the Indian way. On every Darshan day since then I enjoyed the sight. On other days she used to take his hand and lightly kiss it. With her customary drive, she chalked out the Darshan programme, the time for Sri Aurobindo's lunch and of her coming for the Darshan. We had to be ready and keep The Master ready too. From the early morning time began to move fast, the Mother was seen rushing about, she had so many things to attend to! Everything finished, clad in a lovely sari, a crown adorning her shapely head, looking like a veritable Goddess, she entered Sri Aurobindo's room with brisk steps, earlier than the appointed time, as was her wont. She gave a quick glance at us. We were all attention. The entire group was present, it being the first Darshan after the accident. She was pleased to find us ready. Sri Aurobindo was dressed in an immaculate white dhoti, its border daintily creased, as is the custom in Bengal; a silk chaddar across his chest and his long shining hair flowing down a picture that reminded us of Shiva and Shakti going out to give darshan to their bhaktas; Sri Aurobindo was in front and the Mother behind. They sat together as on other Darshan days, she on his right, a glorious view, and the ceremony began.
  It was, however, a simple Darshan. One by one the sadhaks stood for a brief moment before the One-in-Two, and passed on quietly thrilled and exalted by their silent look and gracious smile. The feelings of the sadhaks can be imagined when they saw their beloved Master restored to his normal health! The Darshan was over within an hour, and when Sri Aurobindo was back in his room Dr. Rao remarked in his childlike manner, "Sir, you looked grand at the Darshan!" Sri Aurobindo smiled and we retorted, just to tease him, "At other times he doesn't?" Rao, nonplussed, replied, "No, no, I did not mean that." Truly, Rao had expressed the sentiments of hundreds of devotees who had a glimpse of him during the Darshan. What a grandeur and majesty in his simple silent pose! What a power, as if he held the whole world in the palm of his hand! If ever a human being could attain the stature of a god, he was there for all to see and be blessed by. Many have had a deep change after just one touch of his God-like magnificence. "A touch can alter the fixed front of Fate." Many had visions and boons they had long been seeking for, and for the sadhaks each Darshan was a step to a further milestone towards the Eternal. Sri Aurobindo had said: "Darshans are periods of great descents!" It was not for nothing that Hitler chose the 15th of August for his royal ascension in Buckingham Palace and got the first heavy blow. Nor was it for nothing that India gained her independence on that immortal day.
  --
  So long as Sri Aurobindo could use his own eyes, we had no direct means of knowing what he was about. Of course, we could sometimes overhear or he would himself tell us about the topics, how far he had come, if something new he had added, etc. Purani and Satyendra were interested in The Life Divine, and the former would try to fish for some information regarding it. Sometimes Fate or Chance or even necessity helped us in knowing what The Master was doing.
  Srinivasa lyengar sent his manuscript of Sri Aurobindo's life for his perusal. Sri Aurobindo began to add to it a substantial portion about his political life of which none had any authentic knowledge. He was in the habit of using a small pad called "bloc" manufactured in France and meant for writing short letters or notes. But as he used it for the former purpose, many sheets were needed. He tore them out of the bloc and tried to pin them together, but because of their bulk, he failed to do it. Neither would he call for our assistance; he would go on fumbling. We would enjoy the scene from a distance till Champaklal, unable to restrain himself, would rush up and take the awkward business away from him. Thenceforth, recognising his limitations, perhaps, he waited for Champaklal to do the job. Nolini who knew Sri Aurobindo's ways from his early days, instructed us not to leave all these slight material vexations to him. But how to spare him unless he himself called, was the point! One had to be bold and "open"!
  --
  There was a rush to buy the book and get Sri Aurobindo's autograph in the bargain! For a divine policy was announced whose brain-wave it was, I do not know that all buyers would be favoured with the autograph of The Master. Volume after volume began to pour in with the names of the buyers appended to them. The names were sometimes quite long, such as Purushottamdas Thakurdas Chintamani Patil, and he would ask, "Am I to write all that?" And there were fanciful spellings to boot! Dates as well! At times the names of the husband and his wife together! If sometimes a name struck his fancy he would ask, "Who the devil is he?" or "Who is this Lord Shiva?" or we, would ourselves say that he was so and so. Many were the bhaktas who could not understand a word of the book but bought it for the sake of his blessings. For us sadhaks who could not afford to buy it, the book was given free on our birthday, with the autograph added to it. Later all the books of the Mother and Sri Aurobindo when published, were given to us according to our needs, on our birthdays. The Mother would ask, "Do you want any book? Have you got this book?" One wonders how much money was spent on this; and the custom continues even now, though in a modified form.
  When Vol. III came out, it being the bulkiest, Sri Aurobindo remarked, "What a fat elephant!" And when they entered the room in packs and were heaped on the side-couch waiting for the autograph, they made an impressive herd and thrilled us with joy that The Life Divine had at last been delivered on this woe-begone planet of ours! But with the encroaching dimness of his eye-sight, the Mother stopped the practice of giving autographs altogether.

1.02 - The Two Negations 1 - The Materialist Denial, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  19:What is that work and result, if not a self-involution of Consciousness in form and a self-evolution out of form so as to actualise some mighty possibility in the universe which it has created? And what is its will in Man if not a will to unending Life, to unbounded Knowledge, to unfettered Power? Science itself begins to dream of the physical conquest of death, expresses an insatiable thirst for knowledge, is working out something like a terrestrial omnipotence for humanity. Space and Time are contracting to the vanishing-point in its works, and it strives in a hundred ways to make man The Master of circumstance and so lighten the fetters of causality. The idea of limit, of the impossible begins to grow a little shadowy and it appears instead that whatever man constantly wills, he must in the end be able to do; for the consciousness in the race eventually finds the means. It is not in the individual that this omnipotence expresses itself, but the collective Will of mankind that works out with the individual as a means. And yet when we look more deeply, it is not any conscious Will of the collectivity, but a superconscious Might that uses the individual as a centre and means, the collectivity as a condition and field. What is this but the God in man, the infinite Identity, the multitudinous Unity, the Omniscient, the Omnipotent, who having made man in His own image, with the ego as a centre of working, with the race, the collective Narayana,7 the visvamanava8 as the mould and circumscription, seeks to express in them some image of the unity, omniscience, omnipotence which are the self-conception of the Divine? "That which is immortal in mortals is a God and established inwardly as an energy working out in our divine powers."9 It is this vast cosmic impulse which the modern world, without quite knowing its own aim, yet serves in all its activities and labours subconsciously to fulfil.
  20:But there is always a limit and an encumbrance, - the limit of the material field in the Knowledge, the encumbrance of the material machinery in the Power. But here also the latest trend is highly significant of a freer future. As the outposts of scientific Knowledge come more and more to be set on the borders that divide the material from the immaterial, so also the highest achievements of practical Science are those which tend to simplify and reduce to the vanishing-point the machinery by which the greatest effects are produced. Wireless telegraphy is Nature's exterior sign and pretext for a new orientation. The sensible physical means for the intermediate transmission of the physical force is removed; it is only preserved at the points of impulsion and reception. Eventually even these must disappear; for when the laws and forces of the supraphysical are studied with the right starting-point, the means will infallibly be found for Mind directly to seize on the physical energy and speed it accurately upon its errand. There, once we bring ourselves to recognise it, lie the gates that open upon the enormous vistas of the future.

1.02 - The Ultimate Path is Without Difficulty, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  teaching devices of The Masters. Chi-ching thus means the men
  tality, or mental working, and the perspective, or object it em
  --
  teaching devices of The Masters. Chi-ching thus means the men
  tality, or mental working, and the perspective, or object it em

10.33 - On Discipline, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The Mother says: "No big creation is possible without discipline". The true and original meaning of discipline is to be a disciple. And a disciple is one who learns, is ready to learn from a master. So the first requisite for a disciple or a learner is to obey. Obedience then is the beginning and the very basis of discipline. We know from ancient stories and legends how this discipline of obedience was exacted from a disciple or learner. For knowledge or learning was not considered at that time as a bundle of information to be acquired or collected by the pupil. It is not a mass of dead materials that is laid before the learner to possess and store; it is something living that the teacher passed from his consciousness into that of his pupil, and for the free passage of the knowledge from The Master to the disciple, a passive, receptive mentality' and absolute obedience is an indispensable conditiona sine qua non. In the spiritual domain this was the procedure that was universally accepted and followed, although always in the name of individual freedom and free will protestant movements arose and flourished and traced their own way.
   But obedience to a person is in the last analysis a symbolsymbol of obedience to a principle. The person signifies and embodies a principle, a law to which we render our obedience. In normal life it is these principles or laws that demand our obedience. These laws or rules are meant for the welfare of collective living and therefore individuals are expected to restrain or forego their personal impulses, their so-called liberties in order to live together in harmony. Discipline is meant exactly to control one's personal idiosyncrasies, place them under the yoke of the common collective law. All laws or rules that make for a harmonious collective living, that is, social or national welfare, are limbs of discipline. By submitting himself to such a process of self-abnegation the individual gains in self-control and self-mastery. But there are rules and rules, laws and laws. For that depends on the ideal or the purpose set before oneself. If the purpose is narrow, limited, superficial, the rules are necessarily likewise, and although effective in a particular field, they have a restricting, even deadening effect on the consciousness of the individual. If discipline means obedience, the obedience must be to a larger and higher law, and the perfect discipline will come only from obedience to the highest law.

1.03 - Fire in the Earth, #Hymn of the Universe, #Pierre Teilhard de Chardin, #Christianity
  mountain-tops: does The Master break down doors
  to enter his own home? Without earthquake, or
  --
  distance The Masters of Israel; but do you, Lord
  Jesus, "in whom all things subsist," show yourself to

1.03 - Hymns of Gritsamada, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
    2. O Fire, thine are the call and the offering, thine the purification and the order of the sacrifice, thine the lustration; thou art the fire-bringer for the seeker of the Truth. The annunciation is thine, thou becomest the pilgrim-rite:1 thou art the priest of the Word and The Master of the house in our home.
    3. O Fire, thou art Indra the Bull of all that are and thou art wide-moving2 Vishnu, one to be worshipped with obeisance. O Master of the Word, thou art Brahma, the finder of the Riches: O Fire who sustainest each and all, closely thou companionest the Goddess of the many thoughts.3
  --
    8. O Fire, men turn to thee The Master of the human being in his house; thee they crown, the king perfect in knowledge. O strong force of Fire, thou masterest all things; thou movest to the thousands and the hundreds and the tens.
    9. O Fire, men worship thee with their sacrifices as a father and thee that thou mayst be their brother by their achievement of works when thou illuminest the body with thy light. Thou becomest a son to the man who worships thee; thou art his blissful friend and guardest him from the violence of the adversary.

1.03 - Invocation of Tara, #Tara - The Feminine Divine, #unset, #Zen
  to The Master by an unbroken lineage
  - He or she must have accomplished the deity

1.03 - Meeting the Master - Meeting with others, #Evening Talks With Sri Aurobindo, #unset, #Zen
  object:1.03 - Meeting The Master - Meeting with others
  author class:A B Purani
  --
   MEETING The MasterIII
   III

1.03 - PERSONALITY, SANCTITY, DIVINE INCARNATION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Paradoxical as it may seem, it is, for very many persons, much easier to behave selflessly in time of crisis than it is when life is taking its normal course in undisturbed tranquillity. When the going is easy, there is nothing to make us forget our precious selfness, nothing (except our own will to mortification and the knowledge of God) to distract our minds from the distractions with which we have chosen to be identified; we are at perfect liberty to wallow in our personality to our hearts content. And how we wallow! It is for this reason that all The Masters of the spiritual life insist so strongly upon the importance of little things.
  God requires a faithful fulfilment of the merest trifle given us to do, rather than the most ardent aspiration to things to which we are not called.

1.03 - Preparing for the Miraculous, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  man being is The Masterpiece of the creation, and even that
  it was made in the image of God.

1.03 - Self-Surrender in Works - The Way of The Gita, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  This is also the only true freedom possible to man, - a freedom which he cannot have unless he outgrows his mental separativeness and becomes the conscious soul in Nature. The only free will in the world is the one divine Will of which Nature is the executrix; for she is The Master and creator of all other wills. Human free-will can be real in a sense, but, like all things that belong to the modes of Nature, it is only relatively real.
  The mind rides on a swirl of natural forces, balances on a poise between several possibilities, inclines to one side or another, settles and has the sense of choosing: but it does not see, it is not even dimly aware of the Force behind that has determined its choice. It cannot see it, because that Force is something total and to our eyes indeterminate. At most mind can only distinguish with an approach to clarity and precision some out of the complex variety of particular determinations by which this Force works out her incalculable purposes. Partial itself, the mind rides on a part of the machine, unaware of nine-tenths of its motor agencies in Time and environment, unaware of its past preparation and future drift; but because it rides, it thinks that it is directing the machine. In a sense it counts: for that clear inclination of the mind which we call our will, that firm settling of the inclination which presents itself to us as a deliberate choice, is one of Nature's most powerful determinants; but it is never independent and sole. Behind this petty instrumental action of the human will there is something vast and powerful and eternal that oversees the trend of the inclination and presses on the turn of the will. There is a total Truth in Nature greater than our individual choice. And in this total Truth, or even beyond and behind it, there is something that determines all results; its presence and secret knowledge keep up steadily in the process of Nature a dynamic, almost automatic perception of the right relations, the varying or persistent necessities, the inevitable steps of the movement. There is a secret divine Will, eternal and infinite, omniscient and omnipotent, that expresses itself in the universality and in each particular of all these apparently temporal and finite inconscient or half-conscient things. This is the Power or Presence meant by the Gita when it speaks of the Lord within the heart of all existences who turns all creatures as if mounted on a machine by the illusion of Nature.
  --
  Nature, - not as she is in her divine Truth, the conscious Power of the Eternal, but as she appears to us in the Ignorance,- is executive Force, mechanical in her steps, not consciously intelligent to our experience of her, although all her works are instinct with an absolute intelligence. Not in herself master, she is full of a self-aware Power2 which has an infinite mastery and, because of this Power driving her, she rules all and exactly fulfils the work intended in her by the Ishwara. Not enjoying but enjoyed, she bears in herself the burden of all enjoyments. Nature as Prakriti is an inertly active Force, - for she works out a movement imposed upon her; but within her is One that knows,- some Entity sits there that is aware of all her motion and process. Prakriti works containing the knowledge, The Mastery, the delight of the Purusha, the Being associated with her or seated within her; but she can participate in them only by subjection and reflection of that which fills her. Purusha knows and is still and inactive; he contains the action of Prakriti within his consciousness and knowledge and enjoys it. He gives the sanction to Prakriti's works and she works out what is sanctioned by him for his pleasure. Purusha himself does not execute; he maintains Prakriti in her action and allows her to express in energy and process and formed result what he perceives in his knowledge.
  This is the distinction made by the Sankhyas; and although it is not all the true truth, not in any way the highest truth either of Purusha or of Prakriti, still it is a valid and indispensable practical knowledge in the lower hemisphere of existence.

1.03 - Supernatural Aid, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  of the soul under the tutelage of the supernatural. Hermes was The Master of
  the ancient mysteries of initiation, and represented that coming-down of divine

1.03 - The Gods, Superior Beings and Adverse Forces, #Words Of The Mother III, #The Mother, #Integral Yoga
  Divine and of The Master who manifests Him, it means that you
  23

1.03 - The Human Disciple, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Arjuna is the fighter in the chariot with the divine Krishna as his charioteer. In the Veda also we have this image of the human soul and the divine riding in one chariot through a great battle to the goal of a high-aspiring effort. But there it is a pure figure and symbol. The Divine is there Indra, The Master of the
  World of Light and Immortality, the power of divine knowledge which descends to the aid of the human seeker battling with the sons of falsehood, darkness, limitation, mortality; the battle is with spiritual enemies who bar the way to the higher world of our being; and the goal is that plane of vast being resplendent with the light of the supreme Truth and uplifted to the conscious immortality of the perfected soul, of which Indra is The Master.
  The human soul is Kutsa, he who constantly seeks the seerknowledge, as his name implies, and he is the son of Arjuna or

1.03 - THE STUDY (The Exorcism), #Faust, #Johann Wolfgang von Goethe, #Poetry
  Lay thyself at the feet of The Master!
  Thou seest, not vain the threats I bring thee:

1.03 - Time Series, Information, and Communication, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics
  has reproduced itself in this manner is The Master pattern and
  which is the copy.

1.03 - To Layman Ishii, #Beating the Cloth Drum Letters of Zen Master Hakuin, #unset, #Zen
  Then one day he suddenly grabbed The Master and hurried him to a secluded spot at the rear of the temple. He seated The Master on the ground, spread out his prostration cloth before him, and performed three bows. 'I appeal to your great mercy and compassion,' he said. 'Please teach me the principles of Zen. Guide me to sudden enlightenment.' The Master ignored him, enraging the monk, who flew into a fit of passion, sprang to his feet and, eyes red with anger, broke off a large branch from a nearby tree. Brandishing it, he stood in front of The Master glaring scornfully at him. 'Priest!' he cried. 'If you don't tell me what you know, I am going to club you to death, cast your body down the cliff, and leave this place for good.' 'If you want to beat me to death, go ahead,' replied The Master. 'I'm not going to teach you any Zen.' What a pity. This monk was obviously gifted with special capacity and spiritual strength. He had what it takes to penetrate the truth and perish into the great death. But notice what great caution and infinite care these ancient teachers exercised when leading students to self-awakening.
  "Zen Master Tao-wu responded to a monk with the words, 'I won't say living. I won't say dead.'
  --
  Biography of Priest Hakuin, p. 252), but offered no details. An anonymous annotator inscribed another hypothesis in a copy of Poison Blossoms from a Thicket of Thorn: "Attendant Boku is not an actual person. The Master seems to be using the name in an allegorical sense for a story on the oxherding theme" [Boku translates literally as "herder"]. Again, it would be entirely in character for
  Hakuin, well-known for his yarn spinning, to create a fictitious character of this sort, but we have no way of confirming this supposition.
  --
  5. A monk named Hsuan-tse was temple steward in the brotherhood of Zen Master Fa-yen Wen-i. The Master said, "How long have you been here with me?" "It's been three years now," he replied. "As a member of the younger generation that is responsible for carrying on the transmission, why haven't you ever asked me about the Dharma?" "To tell the truth," Tse replied, "I already entered the Dharma realm of peace and comfort when I was studying with Zen Master Ch'ing-feng." "By what words did you attain that realm?" Fa-yen asked. Tse replied, "I once asked Ch'ing-feng, 'What is the self of a
  Buddhist monk?' He answered, 'Ping-ting t'ung-tzu [the fire god] comes for fire.'" "Those are fine words," said Fa-yen. "But you probably didn't understand them." Tse said, "I understand them to
  --
  Buddha Dharma, the transmission could not have lasted down to the present day." Indignant, Hsuantse left the monastery, but on his way down the mountain he reflected, " The Master is known throughout the land as a great teacher. He has over five hundred disciples. There must be some merit to his words." Returning penitently to the monastery, he performed his bows before Fa-yen, and asked, "What is the self of a Buddhist monk?" "Ping-ting t'ung-tzu comes for fire," The Master replied.
  At the words, Hsuan-tse attained great enlightenment (Records of the Lamp, ch. 17).

1.03 - VISIT TO VIDYASAGAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  that he was a teacher at Vidyasagar's school, The Master asked: "Can you take me to Vidyasagar? I should like very much to see him." M. told Iswar Chandra of Sri Ramakrishna's wish, and the pundit gladly agreed that M. should bring The Master, some Saturday afternoon at four o'clock. He only asked M. what kind of paramahamsa The Master was, saying, "Does he wear an ochre cloth?" M. answered: "No, sir. He is an unusual person. He wears a red-bordered cloth and polished slippers. He lives in a room in Rani Rasmani's temple garden. In his room there is a couch with a mattress and mosquito net. He has no outer indication of holiness. But he doesn't know anything except God. Day and night he thinks of God alone."
  On the afternoon of August 5 The Master left Dakshineswar in a hackney carriage, accompanied by Bhavanath, M., and Hazra. Vidyasagar lived in Badurbagan, in central Calcutta, about six miles from Dakshineswar. On the way Sri Ramakrishna talked with his companions; but as the carriage neared Vidyasagar's house his mood suddenly changed. He was overpowered with divine ecstasy. Not noticing this, M. pointed out the garden house where Raja Rammohan Roy had lived. The Master was annoyed and said, "I don't care about such things now." He was going into an ecstatic state.
  The carriage stopped in front of. Vidyasagar's house. The Master alighted, supported by M., who then led the way. In the courtyard were many flowering plants. As The Master walked to the house he said to M., like a child, pointing to his shirt-button: "My shirt is un buttoned. Will that offend Vidyasagar?" "Oh, no!" said M. "Don't be anxious about it.
  Nothing about you will be offensive. You don't have to button your shirt." He accepted the assurance simply, like a child.
  Vidyasagar was about sixty-two years old, sixteen or seventeen years older than The Master. He lived in a two-storey house built in the English fashion, with lawns on all sides and surrounded by a high wall. After climbing the stairs to the second floor, Sri Ramakrishna and his devotees entered a room at the far end of which Vidyasagar was seated facing them, with a table in front of him. To the right of the table was a bench.
  Some friends of their host occupied chairs on the other two sides.
  Vidyasagar rose to receive The Master. Sri Ramakrishna stood in front of the bench, with one hand resting on the table. He gazed at Vidyasagar, as if they had known each other before, and smiled in an ecstatic mood. In that mood he remained standing a few minutes. Now and then, to bring his mind back to normal consciousness, he said, "I shall have a drink of water."
  In the mean time the young members of the household and a few friends and relatives of Vidyasagar had gathered around. Sri Ramakrishna, still in an ecstatic mood, sat on the bench. A young man, seventeen or eighteen years old, who had come to Vidyasagar to seek financial help for his education, was seated there. The Master sat down at a little distance from the boy, saying in an abstracted mood: "Mother, this boy is very much attached to the world. He belongs to Thy realm of ignorance."
  Vidyasagar told someone to bring water and asked M. whether The Master would like some sweetmeats also. Since M. did not object, Vidyasagar himself went eagerly to the inner apartments and brought the sweets. They were placed before The Master.
  Bhavanath and Hazra also received their share. When they were offered to M., Vidyasagar said: "Oh, he is like one of the family. We needn't worry about him."
  Referring to a young devotee, The Master said to Vidyasagar: "He is a nice young man and is sound at the core. He is like the river Phalgu. The surface is covered with sand; but if you dig a little you will find water flowing underneath."
  After taking some of the sweets, The Master, with a smile, began to speak to Vidyasagar. Meanwhile the room had become filled with people; some were standing and others were seated.
  MASTER: "Ah! Today, at last, I have come to the ocean. Up till now I have seen only canals, marshes, or a river at the most. But today I am face to face with the sagar, the ocean."(All laugh.)
  --
  Vidyasagar listened to these words in silence. The others, too, gazed at The Master and were attentive to every word he said.
  Vidyasagar was very reticent about giving religious instruction to others. He had studied Hindu philosophy. Once, when M. had asked him his opinion of it, Vidyasagar had said, "I think the philosophers have failed to explain what was in their minds." But in his daily life he followed all the rituals of Hindu religion and wore the sacred thread of a brahmin.
  --
  That is why it suffers so much. It is yoked to the plough and made to work in rain and sun. Then it may be killed by the butcher. From its hide shoes are made, and also drums, which are mercilessly, beaten. (Laughter.) Still it does not escape suffering. At last strings are made out of its entrails for the bows used in carding cotton. Then it no longer says, 'Hamba! Hamba!', 'I! I!' but 'Tuhu! Tuhu!', 'Thou! Thou!'. Only then are its troubles over. O Lord, I am the servant; Thou art The Master. I am the child; Thou art the Mother.
  "Once Rama asked Hanuman, 'How do you look on Me?' And Hanuman replied: 'O Rama, as long as I have the feeling of "I", I see that Thou art the whole and I am a part; Thou art The Master and I am Thy servant. But when, O Rama, I have the knowledge of Truth, then I realize that Thou art I and I am Thou.'
  "The relationship of master and servant is the proper one. Since this 'I' must remain, let the rascal be God's servant.
  --
  "'I' and 'mine' - these constitute ignorance. 'My house', 'my wealth', 'my learning', 'my possessions' - the attitude that prompts one to say such things comes of ignorance. On the contrary, the attitude born of Knowledge is: 'O God, Thou art The Master, and all these things belong to Thee. House, family, children, attendants, friends, are Thine.'
  "One should constantly remember death. Nothing will survive death. We are born into this world to perform certain duties, like the people who come from the countryside to Calcutta on business. If a visitor goes to a rich man's garden, the superintendent says to him, 'This is our garden', 'This is our lake', and so forth. But if the Superintendent is dismissed for some misdeed, he can't carry away even his mango-wood chest. He sends it secretly by the gate-keeper. (Laughter.)
  "God laughs on two occasions. He laughs when the physician says to the patient's mother, 'Don't be afraid, mother; I shall certainly cure your boy.' God laughs, saying to Himself, 'I am going to take his life, and this man says he will save it!' The physician thinks he is The Master, forgetting that God is The Master. God laughs again when two brothers divide their land with a string, saying to each other, 'This side is mine and that side is your'. He laughs and says to Himself, 'The whole universe belongs to Me, but they say they own this portion or that portion.'
  "Can one know God through reasoning? Be His servant, surrender yourself to Him, and then pray to Him.
  --
  Intoxicated with divine love, The Master sang:
  Who is there that can understand what Mother Kli is?
  --
  Continuing, The Master said: "Did you notice?
  The macrocosm and microcosm rest in the Mother's womb; Now do you see how vast it is?
  --
  With these words The Master sang again:
  How are you trying, O my mind, to know the nature of God?
  --
  While singing, The Master went into samdhi. He was seated on the bench, facing west, the palms of his hands joined together, his body erect and motionless. Everyone watched him expectantly. Vidyasagar, too, was speechless and could not take his eyes from The Master.
  Brahman and akti are identical
  --
  In silent wonder they all sat listening to The Master's words. It seemed to them that the Goddess of Wisdom Herself, seated on Sri Ramakrishna's tongue was addressing these words not merely to Vidyasagar, but to all humanity for its good.
  It was nearly nine o'clock in the evening. The Master was about to leave.
  Master (to Vidyasagar, with a smile): "The words I have spoken are really superfluous.
  --
  Everybody was delighted with The Master's conversation. Again addressing Vidyasagar, he said with a smile: "Please visit the temple garden some time - I mean the garden of Rasmani. It's a charming place."
  VIDYASAGAR: "Oh, of course I shall go. You have so kindly come here to see me, and shall I not return your visit?"
  --
  Sri Ramakrishna then took leave of Vidyasagar, who with his friends escorted The Master to the main gate, leading the way with a lighted candle in his hand. Before leaving the room, The Master prayed for the family's welfare, going into an ecstatic mood as he did so.
  As soon as The Master and the devotees reached the gate, they saw an unexpected sight and stood still. In front of them was a bearded gentleman of fair complexion, aged about thirty-six. He wore his clothes like a Bengali, but on his head was a white turban tied after the fashion of the Sikhs. No sooner did he see The Master than he fell prostrate before him, turban and all.
  When he stood up The Master said: "Who is this? Balaram? Why so late in the evening?"
  BALARAM: "I have been waiting here a long time, sir."
  --
  BALARAM: "All were listening to you. I didn't like to disturb you." The Master got into the carriage with his companions.
  VIDYASAGAR (to M., softly): "Shall I pay the carriage hire?"
  --
  Vidyasagar and his friends bowed to Sri Ramakrishna, and the carriage started for Dakshineswar. But the little group, with the venerable Vidyasagar at their head holding the lighted candle, stood at the gate and gazed after The Master until he was out of sight.
  --------------------

1.03 - Yama and Niyama, #Liber ABA, #Aleister Crowley, #Philosophy
  6:Subsequent theologians have tried to improve upon the teachings of The Masters, have given a sort of mystical importance to these virtues; they have insisted upon them for their own sake, and turned them into puritanism and formalism. Thus "non-killing," which originally meant "do not excite yourself by stalking tigers," has been interpreted to mean that it is a crime to drink water that has not been strained, lest you should kill the animalcula.
  7:But this constant worry, this fear of killing anything by mischance is, on the whole, worse than a hand-to-hand conflict with a griesly bear. If the barking of a dog disturbs your meditation, it is simplest to shoot the dog, and think no more about it.

1.04 - ADVICE TO HOUSEHOLDERS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Sri Ramakrishna was talking to Hazra on the long northeast verandah of his room, when M. arrived. He saluted The Master reverently.
  Spiritual disciplines necessary at the beginning MASTER: "I should like to visit Iswar Chandra Vidyasagar a few times more. The painter first draws the general outlines and then puts in the details and colours at his leisure.
  --
  So The Master talked with M. - now standing, now pacing up and down the long verandah.
  MASTER: "A little spiritual discipline is necessary in order to know what lies within."
  --
  It was almost dusk. The Master and M. stood talking alone near the door on the southeast verandah.
  MASTER (to M.): "The mind of the yogi is always fixed on God, always absorbed in the Self. You can recognize such a man by merely looking at him. His eyes are wide open, with an aimless look, like the eyes of the mother bird hatching her eggs. Her entire mind is fixed on the eggs, and there is a vacant look in her eyes. Can you show me such a picture?"
  --
  Incense was burnt in the room, where an oil lamp had been lighted. Sounds of conch-shells and gongs came floating on the air as the evening worship began in the temple of Kli. The light of the moon flooded all the quarters. The Master again spoke to M.
  God and worldly duties
  --
  MASTER: "According to the Vaishnavas the aspirants and the seers of God may be divided into different groups. These are the pravartaka, the sadhaka, the siddha, and the siddha of the siddha. He who has just set foot on the path may be called a pravartaka. He may be called a sadhaka who has for some time been practising spiritual disciplines, such as worship, japa, meditation, and the chanting of God's name and glories. He may be called a siddha who has known from his inner experience that God exists. An analogy is given in the Vedanta to explain this. The Master of the house is asleep in a dark room. Someone is groping in the darkness to find him. He touches the couch and says, 'No, it is not he.' He touches the window and says, 'No, it is not he.' He touches the door and says, 'No, it is not he.' This is known in the Vedanta as the process of 'Neti, neti', 'Not this, not this'. At last his hand touches The Master's body and he exclaims, 'Here he is!' In other words, he is now conscious of the 'existence' of The Master. He has found him, but he doesn't yet know him intimately.
  "There is another type, known as the siddha of the siddha, the 'supremely perfect'. It is quite a different thing when one talks to The Master intimately, when one knows God very intimately through love and devotion. A siddha has undoubtedly attained God, but the 'supremely perfect' has known God very intimately.
  Different moods of aspirants
  --
  At these words M. burst out laughing. The Master continued, unannoyed, "With this 'love body' the soul communes with God."
  M. again became serious.
  --
  Besides these, Rakhal, Ramlal, Hazra, and M. were with The Master.
  Narendra had his midday meal with Sri Ramakrishna. Afterwards a temporary bed was made on the floor of The Master's room so that the disciples might rest awhile. A mat was spread, over which was placed a quilt covered with a white sheet. A few cushions and pillows completed the simple bed. Like a child, The Master sat near Narendranath on the bed. He talked with the devotees in great delight. With a radiant smile lighting his face, and his eyes fixed on Narendra, he was giving them various spiritual teachings, interspersing these with incidents from his own life.
  MASTER: "After I had experienced samdhi, my mind craved intensely to hear only about God. I would always search for places where they were reciting or explaining the sacred books, such as the Bhagavata, the Mahabharata, and the Adhytma Rmyana. I used to go to Krishnakishore to hear him read the Adhytma Rmyana.
  --
  Now Narendra and the devotees began to sing kirtan, accompanied by the drum and cymbals. They moved round and round The Master as they sang: Immerse yourself for evermore, O mind,
  In Him who is Pure Knowledge and Pure Bliss.
  --
  At last Narendra himself was playing on the drums, and he sang with The Master, full of joy:
  With beaming face chant the sweet name of God
  When the music was over, Sri Ramakrishna held Narendra in his arms a long time and said, "You have made us so happy today!" The flood-gate of The Master's heart was open so wide, that night, that he could hardly contain himself for joy. It was eight o'clock in the evening. Intoxicated with divine love, he paced the long verandah north of his room. Now and then he could be heard talking to the Divine Mother. Suddenly he said in an excited voice, "What can you do to me?" Was The Master hinting that maya was helpless before him, since he had the Divine Mother for his support?
  Narendra, M., and Priya were going to spend the night at the temple garden. This pleased The Master highly, especially since Narendra would be with him. The Holy Mother, who was living in the nahabat, had prepared the supper. Surendra bore the greater part of The Master's expenses. The meal was ready, and the plates were set out on the southeast verandah of The Masters room.
  Near the east door of his room Narendra and the other devotees were gossiping.
  --
  While the devotees were enjoying their meal, Sri Ramakrishna stood by and watched them with intense delight. That night The Master's joy was very great.
  After supper the devotees rested on the mat spread on the floor of The Master's room.
  They began to talk with him. It was indeed a mart of joy. The Master asked Narendra to sing the song beginning with the line: "In Wisdom's firmament the moon of Love is rising full."
  Narendra sang, and other devotees played the drums and cymbals: In Wisdom's firmament the moon of Love is rising full, And Love's flood-tide, in surging waves, is flowing everywhere.
  --
  When the song was over, The Master walked up and down the northeast verandah, where Hazra was seated with M. The Master sat down there. He asked a devotee, "Do you ever have dreams?"
  DEVOTEE: "Yes, sir. The other day I dreamt a strange dream. I saw the whole world enveloped in water. There was water on all sides. A few boats were visible, but suddenly huge waves appeared and sank them. I was about to board a ship with a few others, when we saw a brahmin walking over that expanse of water. I asked him, 'How can you walk over the deep?' The brahmin said with a smile: 'Oh, there is no difficulty about that. There is a bridge under the water.' I said to him, 'Where are you going?' 'To Bhawanipur, the city of the Divine Mother', he replied. 'Wait a little', I cried. 'I shall accompany you.' "
  --
  Shortly before midnight Narendra and the other devotees lay down on a bed made on the floor of The Master's room.
  At dawn some of the devotees were up. They saw The Master, naked as a child, pacing up and down the room, repeating the names of the various gods and goddesses. His voice was sweet as nectar. Now he would look at the Ganges, now stop in front of the pictures hanging on the wall and bow down before them, chanting all the while the holy names in his sweet voice. He chanted: "Veda, Purana, Tantra; Gita, Gayatri; Bhagavata, Bhakta, Bhagavan." Referring to the Gita, he repeated many times, "Tagi, tagi, tagi."
  Now and then he would say: "O Mother, Thou art verily Brahman, and Thou art verily akti. Thou art Purusha and Thou art Prakriti. Thou art Virat. Thou art the Absolute, and Thou dost manifest Thyself as the Relative. Thou art verily the twenty-four cosmic principles."
  --
  Narendra and the other devotees finished their morning duties and came to The Master.
  With a sweet smile on his lips Sri Ramakrishna was standing on the northeast verandah, close to his own room.
  --
  As they sat there The Master looked at them with evident delight. He then began to talk with them. Narendra asked about spiritual discipline.
  MASTER: "Bhakti, love of God, is the essence of all spiritual discipline. Through love one acquires renunciation and discrimination naturally."
  --
  The sannyasis belonging to the sect of Nanak entered the room and greeted The Master, saying, "Namo Narayanaya." Sri Ramakrishna asked them to sit down.
  All is possible with God
  --
  At nine o'clock in the morning, while The Master was still sitting in his room, Manomohan arrived from Konnagar with some members of his family.
  In answer to Sri
  Ramakrishna's kind inquiries, Manomohan explained that he was taking them to Calcutta. The Master said: "Today is the first day of the Bengali month, an inauspicious day for undertaking a journey. I hope everything will be well with you." With a smile he began to talk of other matters.
  When Narendra and his friends had finished bathing in the Ganges, The Master said to them earnestly: "Go to the Panchavati and meditate there under the banyan-tree. Shall I give you something to sit on?"
  Discrimination and dispassion
  --
  Narendra and his friends came down from their seats on the raised platform of the Panchavati and stood near The Master. He returned to his room with them. The Master continued: "When you plunge in the water of the ocean, you may be attacked by alligators. But they won't touch you if your body is smeared with turmeric. There are no doubt six alligators - lust, anger, avarice, and so on - within you, in the 'heart's fathomless depths'. But protect yourself with the turmeric of discrimination and renunciation, and they won't touch you.
  Futility of mere lecturing
  --
  Thus conversing, The Master came to the west end of the verandah. M stood by his side. Sri Ramakrishna had repeated again and again that God cannot be realized without discrimination and renunciation. This made M. extremely worried. He had married and was then a young man of twenty-eight, educated in college in the Western way. Having a sense of duty, he asked himself, "Do discrimination and dispassion mean giving up 'woman and gold'?" He was really at a loss to know what to do.
  M. (to The Master): "What should one do if one's wife says: 'You are neglecting me. I shall commit suicide?' "
  MASTER (in a serious tone): "Give up such a wife if she proves an obstacle in the way of spiritual life. Let her commit suicide or anything else she likes. The wife that hampers her husband's spiritual life is an ungodly wife."
  Immersed in deep thought, M. stood leaning against the wall. Narendra and the other devotees remained silent a few minutes. The Master exchanged several words with them; then, suddenly going to M., he whispered in his ear: "But if a man has sincere love for God, then all come under his control - the king, wicked persons, and his wife.
  Sincere love of God on the husband's part may eventually help the wife to lead a spiritual life. If the husb and is good, then through the grace of God the wife may also follow his example."
  --
  M. (to The Master): "This world is a terrible place indeed."
  MASTER (to the devotees): "That is the reason Chaitanya said to his companion Nityananda, 'Listen, brother, there is no hope of salvation for the worldly-minded.' "
  On another occasion The Master had said to M. privately: "Yes, there is no hope for a worldly man if he is not sincerely devoted to God. But he has nothing to fear if he remains in the world after realizing God. Nor need a man have any fear whatever of the world if he attains sincere devotion by practising spiritual discipline now and then in solitude. Chaitanya had several householders among his devotees, but they were householders in name only, for they lived unattached to the world."
  It was noon. The worship was over, and food offerings had been made in the temple.
  --
  About nine o'clock in the morning M. was seated on the floor of The Master's room at Dakshineswar, near Sri Ramakrishna, who was reclining on the small couch. Rakhal was then living with The Master, and Narendra and Bhavanath visited him frequently.
  Baburam had seen him only once or twice.
  --
  M. sat in silence. After a few minutes he asked The Master: "What does one feel while thinking of God without form? Isn't it possible to describe it?" After some reflection, The Master said, "Do you know what it is like?" He remained silent a moment and then said a few words to M. about one's experiences at the time of the vision of God with and without form.
  MASTER: "You see, one must practise spiritual discipline to understand this correctly.
  --
  About eleven o'clock The Master took his meal, the offerings from temple of Kli. After taking his noonday rest he resumed his conversation with the devotees. Every now and then he uttered the holy word "Om" or repeated the sacred names of the deities.
  After sunset the evening worship was performed in the temples. Since it was the day of Vijaya, the devotees first saluted the Divine Mother and then took the dust of The Master's feet.
  Tuesday, October 24,1882
  It was three or four o'clock in the afternoon. The Master was standing near the shelf where the food was kept, when Balaram and M. arrived from Calcutta and saluted him.
  Sri Ramakrishna said to them with a smile: "I was going to take some sweets from the shelf, but no sooner did I put my hand on them than a lizard dropped on my body. At once I removed my hand. (All laugh.)
  --
  Was The Master hinting that God is one but is addressed differently by different sects?
  MASTER (to Balaram): "Maya is nothing but 'woman and gold'. A man living in its midst gradually loses his spiritual alertness. He thinks all is well with him. The scavenger carries a tub of night-soil on his head, and in course of time loses his repulsion to it.

1.04 - Descent into Future Hell, #The Red Book Liber Novus, #unset, #Zen
  The meaning of events comes from the possibility of life in this world that you create. It is The Mastery of this world and the assertion of your soul in this world.
  This meaning of events is the supreme meaning, that is not in events, and not in the soul, but is the God standing between events and the soul, the mediator of life, the way, the bridge and the going across. 92

1.04 - Hymns of Bharadwaja, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  8. To the seer, The Master of creatures who rules over the eternal generations of peoples, the Smiter, the Bull of those that
  see, the mover to the journey beyond who drives us, the

1.04 - On blessed and ever-memorable obedience, #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  Those living in silence subject to a father, have only demons working against them. But those living in a community struggle with demons and human beings. The former, being always under the eyes of The Master, keep his commands more strictly; but the latter, on account of his absence, break them to some extent. However, those who are careful and industrious more than make up for this failing by enduring collisions and knocks, and win double crowns.
  Let us keep guard over ourselves with all care. For when a harbour is full of ships it is easy for them to get crushed by each other, especially if they are secretly riddled with bad temper as by some worm.
  --
  evil, you know from your own experience, holy father. This man told me: In my monastery in Asia (for that is where the good man came from) there was a certain elder who was extremely careless and undisciplined. I say this without passing judgment on him, but simply to state the truth. He obtained, I do not know how, a disciple, a youth called Acacius, simple-hearted but prudent in thought. And he endured so much from this elder that to many people it will perhaps seem incredible. For the elder tormented him daily not only with insults and indignities, but even with blows. But his patience was not mere senseless endurance. And so, seeing him daily in wretched plight like the lowest slave, I would ask him when I met him: What is the matter, Brother Acacius, how are you today? And he would at once show me a black eye, or a scarred neck or head. But knowing that he was a worker, I would say to him: Well done, well done; endure and it will be for your good. Having done nine years with this pitiless elder, he departed to the Lord. Five days after his burial in the cemetery of the fathers, Acaciuss master went to a certain elder living there and said to him: Father, Brother Acacius is dead. As soon as the elder heard this he said: Believe me, elder, I do not believe it. The other replied: Come and see. The elder at once rose and went to the cemetery with The Master of the blessed ascetic. And he called as to a living person to him who was truly alive in his falling asleep, and said: Are you dead, Brother Acacius? And the good doer of obedience, showing his obedience even after his death, replied to the great elder: How is it possible, Father, for a man who is a doer of obedience to die ? Then the elder who had been Acaciuss master became terrified and fell on his face in tears. Afterwards he asked the abbot of the Laura for a cell near the tomb, and lived in it devoutly, always saying to the fathers: I have committed murder. And it seemed to me, Father John, that the one who spoke to the dead man was the great John himself. For that blessed soul told me another story as if it were about someone else, when it was really about himself, as I was afterwards able to learn for certain.
  About John the Sabbaite, or Antiochus

1.04 - On Knowledge of the Future World., #The Alchemy of Happiness, #Al-Ghazali, #Sufism
  If, for example, a person possess a female slave to whom he is exceedingly attached, and on account of his being every day by her side, he is not conscious of his attachment, [84] and then if suddenly he should become offended with her and sell her to another person, and should afterwards become conscious of his concealed love, his heart would hourly assail him and sting him like a serpent. The fire of regret and rage would burn within him, so that he might be not only sick from its effects, but might even die. Now if it is possible that such results should follow from the loss of a female slave, consider what must be the degree of grief and affliction of a man who is suddenly called upon to part with all his beloved objects in a moment. Just as it might happen that The Master of the female slave should throw himself into the water to drown himself, or cast himself into the fire to burn himself, all on account of his separation from her, so those spirits of men who are in their graves utter many wishes, exclaiming, "Ah! would that these scorpions and serpents, like those in the material world, would only sting us and destroy us, that at least we might be delivered from this torment."
  Pain in the world is an accident of the body, and passes from the body to the spirit, and thus the spirit participates in the torment. But in the future world, pain has its home in the spirit itself, and hence it is excruciating.
  --
  You should know, O inquirer, that the many arguments we have adduced to prove that spiritual torment is more severe than material torment, and the many illustrations of it that we have developed, are understood by intelligent and discerning minds, but the mass of the people understand nothing about them. Suppose, for example, that the sou of a prince has begun to go to school, and he is admonished that if he do not study, his father will not give him the principality. The boy does not understand the [97] import of the warning, and continues busy in playing with tops and nuts. But, if he is told instead, if you do not learn to read and write, your master will whip you or pull your ears, from that moment, understanding the force of the admonition, he leaves his sport and play, and is diligent in his studies. Since, therefore, the commonalty cannot understand the torment of being forbidden and shut out from the vision of the beauty of God, the doctors of the law and the preachers, frighten them with serpents and scorpions, and with the fire of hell; for they are not capable of understanding anything else. In the other case, how should the "look out! take care !" from the mouth of The Master, with the pain of one or two boxes on the ear, have any relation or resemblance in the mind of the boy with the loss of the principality? ...
  The heavenly pilgrim must forsake his own city, and not fix himself for permanence in the place where he happens to be. And by the word city, worldly cares and employments are designated. He must quit them, and find his home in the path of obedience, and forsake the land of tribulation: for the prophet has said, "Love of country is an article of religion."

1.04 - Sounds, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  Late in the evening I heard the distant rumbling of wagons over bridges,a sound heard farther than almost any other at night,the baying of dogs, and sometimes again the lowing of some disconsolate cow in a distant barn-yard. In the mean while all the shore rang with the trump of bullfrogs, the sturdy spirits of ancient wine-bibbers and wassailers, still unrepentant, trying to sing a catch in their Stygian lake,if the Walden nymphs will pardon the comparison, for though there are almost no weeds, there are frogs there,who would fain keep up the hilarious rules of their old festal tables, though their voices have waxed hoarse and solemnly grave, mocking at mirth, and the wine has lost its flavor, and become only liquor to distend their paunches, and sweet intoxication never comes to drown the memory of the past, but mere saturation and waterloggedness and distention. The most aldermanic, with his chin upon a heart-leaf, which serves for a napkin to his drooling chaps, under this northern shore quaffs a deep draught of the once scorned water, and passes round the cup with the ejaculation _tr-r-r-oonk, tr-r-r-oonk, tr-r-r-oonk!_ and straightway comes over the water from some distant cove the same password repeated, where the next in seniority and girth has gulped down to his mark; and when this observance has made the circuit of the shores, then ejaculates The Master of ceremonies, with satisfaction, _tr-r-r-oonk!_ and each in his turn repeats the same down to the least distended, leakiest, and flabbiest paunched, that there be no mistake; and then the bowl goes round again and again, until the sun disperses the morning mist, and only the patriarch is not under the pond, but vainly bellowing _troonk_ from time to time, and pausing for a reply.
  I am not sure that I ever heard the sound of cock-crowing from my clearing, and I thought that it might be worth the while to keep a cockerel for his music merely, as a singing bird. The note of this once wild Indian pheasant is certainly the most remarkable of any birds, and if they could be naturalized without being domesticated, it would soon become the most famous sound in our woods, surpassing the clangor of the goose and the hooting of the owl; and then imagine the cackling of the hens to fill the pauses when their lords clarions rested! No wonder that man added this bird to his tame stock,to say nothing of the eggs and drumsticks. To walk in a winter morning in a wood where these birds abounded, their native woods, and hear the wild cockerels crow on the trees, clear and shrill for miles over the resounding earth, drowning the feebler notes of other birds,think of it! It would put nations on the alert. Who would not be early to rise, and rise earlier and earlier every successive day of his life, till he became unspeakably healthy, wealthy, and wise? This foreign birds note is celebrated by the poets of all countries along with the notes of their native songsters. All climates agree with brave Chanticleer. He is more indigenous even than the natives. His health is ever good, his lungs are sound, his spirits never flag. Even the sailor on the Atlantic and

1.04 - The Core of the Teaching, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Still, this Lord is the Self in whom all knowledge culminates and The Master of sacrifice to whom all works lead as well as the
  Lord of Love into whose being the heart of devotion enters, and the Gita preserves a perfectly equal balance, emphasising now knowledge, now works, now devotion, but for the purposes of the immediate trend of the thought, not with any absolute separate preference of one over the others. He in whom all three meet and become one, He is the Supreme Being, the Purushottama.
  --
  European or Europeanised intellect into a thoroughly antique, a thoroughly Oriental and Indian teaching. That which the Gita teaches is not a human, but a divine action; not the performance of social duties, but the abandonment of all other standards of duty or conduct for a selfless performance of the divine will working through our nature; not social service, but the action of the Best, the God-possessed, The Master-men done impersonally for the sake of the world and as a sacrifice to Him who stands behind man and Nature.
  In other words, the Gita is not a book of practical ethics, but of the spiritual life. The modern mind is just now the European mind, such as it has become after having abandoned not only the philosophic idealism of the highest Graeco-Roman culture from which it started, but the Christian devotionalism of the Middle
  --
  Eternal and spirituality or the God-state, which are The Master conceptions of the Gita. It lives in humanity only, and the Gita would have us live in God, though for the world in God; in its life, heart and intellect only, and the Gita would have us live in the spirit; in the mutable Being who is "all creatures", and the
  Gita would have us live also in the Immutable and the Supreme; in the changing march of Time, and the Gita would have us live in the Eternal. Or if these higher things are now beginning to be vaguely envisaged, it is only to make them subservient to man and society; but God and spirituality exist in their own right and not as adjuncts. And in practice the lower in us must learn to exist for the higher, in order that the higher also may in us consciously exist for the lower, to draw it nearer to its own altitudes.
  --
  Prakriti that acts, foundation of the one, master of the other, the Lord of whom all is the manifestation, who even in our present subjection to Maya sits in the heart of His creatures governing the works of Prakriti, He by whom the armies on the field of Kurukshetra have already been slain while yet they live and who uses Arjuna only as an instrument or immediate occasion of this great slaughter. Prakriti is only His executive force. The disciple has to rise beyond this Force and its three modes or gun.as; he has to become trigun.atta. Not to her has he to surrender his actions, over which he has no longer any claim or "right", but into the being of the Supreme. Reposing his mind and understanding, heart and will in Him, with selfknowledge, with God-knowledge, with world-knowledge, with a perfect equality, a perfect devotion, an absolute self-giving, he has to do works as an offering to The Master of all selfenergisings and all sacrifice. Identified in will, conscious with that consciousness, That shall decide and initiate the action. This is the solution which the Divine Teacher offers to the disciple.
  What the great, the supreme word of the Gita is, its mahavakya, we have not to seek; for the Gita itself declares it in its last utterance, the crowning note of the great diapason.

1.04 - The Divine Mother - This Is She, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  Now to finish the medical story with one or two positive examples. A striking case of cure by the yogic force was that of Champaklal's. He had corneal ulcer and iritis. I took him to the local eye-specialist who advised him complete rest. He was obliged to stop his service of The Master, a blow much more painful to him than the illness. Awfully dejected, he passed his days in an inert resignation in bed showing no sign of improvement. The Mother and Sri Aurobindo would listen quietly to my report till one day the Mother paid him a visit. On her return, she told Sri Aurobindo, "The case is serious; he must not remain in bed one moment longer; he should resume work." I was speechless. I could not make out on what ground she made that observation. Subjective or objective? I knew of course from my previous medical experience that she sees beyond our sight. The bandage was removed and he rejoined work. Curiously enough, he became all right in two or three days without any treatment whatsoever. Apart from the Divine Force, the psychological factor, the sense of active physical nearness to Sri Aurobindo, must have counted a lot.
  It will not be out of place to mention a minor instance of yogic cure in my own case. While in actual attendance on Sri Aurobindo, I was gripped by a sudden violent colic pain. I had to leave the work and lie down. Sri Aurobindo was informed about it. I was simply tossing on the floor when suddenly I heard a voice within me, "Keep absolutely quiet." Straining all my will, I lay stiff on my back in a board-like rigidity. Insusceptibly sleep came, as if I had been given a morphia injection and I woke up in a normal state.
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  To cut short the story, thanks to her long and sustained labour, these two institutions have gained today their well-deserved recognition abroad; particularly the physical culture. On the occasion of the April Darshan in 1949, the members of this organisation called J.S.A.S.A.[^7] were given the privilege of a march past in their group uniforms before The Master and the Mother. Sri Aurobindo seemed to have been much impressed by the smartness of the young boys' group.
  The Mother became so preoccupied with the various activities in the Playground that she would return at about 8 or 9 p.m. with a garland around her neck (put by Pranab) and she would offer it at Sri Aurobindo's feet. Her intensive concentration at the Playground made people remark that the Supermind would descend there first. When Sri Aurobindo was told about it, he commented, "I won't get the Supermind, then?" It is of interest to note that the Supramental Manifestation did take place during a meditation in the Playground on February 29, 1956.

1.04 - The First Circle, Limbo Virtuous Pagans and the Unbaptized. The Four Poets, Homer, Horace, Ovid, and Lucan. The Noble Castle of Philosophy., #The Divine Comedy, #Dante Alighieri, #Christianity
  To me The Master good: "Thou dost not ask
  What spirits these, which thou beholdest, are?

1.04 - The Gods of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  The immediate or at any rate the earliest known successors of the Rishis, the compilers of the Brahmanas, the writers of theUpanishads give a clear & definite answer to this question.The Upanishads everywhere rest their highly spiritual & deeply mystic doctrines on the Veda.We read in the Isha Upanishad of Surya as the Sun God, but it is the Sun of spiritual illumination, of Agni as the Fire, but it is the inner fire that burns up all sin & crookedness. In the Kena Indra, Agni & Vayu seek to know the supreme Brahman and their greatness is estimated by the nearness with which they touched him,nedistham pasparsha. Uma the daughter of Himavan, the Woman, who reveals the truth to them is clearly enough no natural phenomenon. In the Brihadaranyaka, the most profound, subtle & mystical of human scriptures, the gods & Titans are The Masters, respectively, of good and of evil. In the Upanishads generally the word devah is used as almost synonymous with the forces & functions of sense, mind & intellect. The element of symbolism is equally clear. To the terms of the Vedic ritual, to their very syllables a profound significance is everywhere attached; several incidents related in the Upanishads show the deep sense then & before entertained that the sacrifices had a spiritual meaning which must be known if they were to be conducted with full profit or even with perfect safety. The Brahmanas everywhere are at pains to bring out a minute symbolism in the least circumstances of the ritual, in the clarified butter, the sacred grass, the dish, the ladle. Moreover, we see even in the earliest Upanishads already developed the firm outlines and minute details of an extraordinary psychology, physics, cosmology which demand an ancient development and centuries of Yogic practice and mystic speculation to account for their perfect form & clearness. This psychology, this physics, this cosmology persist almost unchanged through the whole history of Hinduism. We meet them in the Puranas; they are the foundation of the Tantra; they are still obscurely practised in various systems of Yoga. And throughout, they have rested on a declared Vedic foundation. The Pranava, the Gayatri, the three Vyahritis, the five sheaths, the five (or seven) psychological strata, (bhumi, kshiti of the Vedas), the worlds that await us, the gods who help & the demons who hinder go back to Vedic origins.All this may be a later mystic misconception of the hymns & their ritual, but the other hypothesis of direct & genuine derivation is also possible. If there was no common origin, if Greek & Indian separated during the naturalistic period of the common religion supposed to be recorded in the Vedas it is surprising that even the little we know of Greek rites & mysteries should show us ideas coincident with those of Indian Tantra & Yoga.
  When we go back to the Veda itself, we find in the hymns which are to us most easily intelligible by the modernity of their language, similar & decisive indications. The moralistic conception of Varuna, for example, is admitted even by the Europeans. We even find the sense of sin, usually supposed to be an advanced religious conception, much more profoundly developed in prehistoric India than it was in any other old Aryan nation even in historic times. Surely, this is in itself a significant indication. Surely, this conception cannot have become so clear & strong without a previous history in the earlier hymns. Nor is it psychologically possible that a cult capable of so advanced an idea, should have been ignorant of all other moral & intellectual conceptions reverencing only natural forces & seeking only material ends. Neither can there have been a sudden leap filled up only by a very doubtful henotheism, a huge hiatus between the naturalism of early Veda and the transcendentalism of the Vedic Brahmavada admittedly present in the later hymns. The European interpretation in the face of such conflicting facts threatens to become a brilliant but shapeless monstrosity. And is there no symbolism in the details of the Vedic sacrifice? It seems to me that the peculiar language of the Veda has never been properly studied or appreciated in this connection. What are we to say of the Vedic anxiety to increase Indra by the Soma wine? Of the description of Soma as the amritam, the wine of immortality, & of its forces as the indavah or moon powers? Of the constant sense of the attacks delivered by the powers of evil on the sacrifice? Of the extraordinary powers already attri buted to the mantra & the sacrifice? Have the neshtram potram, hotram of the Veda no symbolic significance? Is there no reason for the multiplication of functions at the sacrifice or for the subtle distinctions between Gayatrins, Arkins, Brahmas? These are questions that demand a careful consideration which has never yet been given for the problems they raise.
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  We can now understand the intention of the Rishi in his last verse and the greatness of the climax to which he has been leading us. Saraswati is able to give impulsion to Truth and awaken to right thinking because she has access to the Maho Arnas, the great ocean. On that level of consciousness, we are usually it must be remembered asleep, sushupta. The chetana or waking consciousness has no access; it lies behind our active consciousness, is, as we might say, superconscious, for us, asleep. Saraswati brings it forward into active consciousness by means of the ketu or perceptive intelligence, that essential movement of mind which accepts & realises whatever is presented to it. To focus this ketu, this essential perception on the higher truth by drawing it away from the haphazard disorder of sensory data is the great aim of Yogic meditation. Saraswati by fixing essential perception on the satyam ritam brihat above makes ideal knowledge active and is able to inform it with all those plentiful movements of mind which she, dhiyavasu, vajebhir vajinivati, has prepared for the service of The Master of the sacrifice. She is able to govern all the movements of understanding without exception in their thousand diverse movements & give them the single impression of truth and right thinkingvisva dhiyo vi rajati. A governed & ordered activity of soul and mind, led by the Truth-illuminated intellect, is the aim of the sacrifice which Madhuchchhanda son of Viswamitra is offering to the Gods.
  For we perceive at once that the yajna here can be no material sacrifice, no mere pouring out of the Soma-wine on the sacred flame to the gods of rain & cloud, star & sunshine.
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   The Master word of the address to the Aswins is the verb chanasyatam, take your delight. The Aswins, as I understand them, are The Masters of strength, youth, joy, swiftness, pleasure, rapture, the pride and glory of existence, and may almost be described as the twin gods of youth and joy. All the epithets applied to them here support this view. They are dravatpani subhaspati, the swift-footed masters of weal, of happiness and good fortune; they are purubhuja, much enjoying; their office is to take and give delight, chanasyatam. So runs the first verse, Aswin yajwaririsho dravatpani subhaspati, Purubhuja chanasyatam. O Aswins, cries Madhuchchhanda, I am in the full rush, the full ecstasy of the sacrificial action, O swift-footed, much-enjoying masters of happiness, take in me your delight. Again they are purudansasa, wide-distributing, nara, strong. O strong wide-distributing Aswins, continues the singer, with your bright-flashing (or brilliantly-forceful) understanding take pleasure in the words (of the mantra) which are now firmly settled (in the mind). Aswina purudansasa nara shaviraya dhiya, Dhishnya vanatam girah. Again we have the stress on things subjective, intellectual and spiritual. The extreme importance of the mantra, the inspired & potent word in the old Vedic religion is known nor has it diminished in later Hinduism. The mantra in Yoga is only effective when it has settled into the mind, is asina, has taken its seat there and become spontaneous; it is then that divine power enters into, takes possession of it and the mantra itself becomes one with the god of the mantra and does his works in the soul and body. This, as every Yogin knows, is one of the fundamental ideas not only in the Rajayogic practice but in almost all paths of spiritual discipline. Here we have the very word that can most appropriately express this settling in of the mantra, dhishnya, combined with the word girah. And we know that the gods in the Veda are called girvanah, those who delight in the mantra; Indra, the god of mental force, is girvahas, he who supports or bears the mantra. Why should Nature gods delight in speech or the god of thunder & rain be the supporter or bearer of any kind of speech? The hymns? But what is meant by bearing the hymns? We have to give unnatural meanings to vanas & vahas, if we wish to avoid this plain indication. In the next verse the epithets are dasra, bountiful, which, like wide-distributing is again an epithet appropriate to the givers of happiness, weal and youth, rudravartani, fierce & impetuous in all their ways, and Nasatya, a word of doubtful meaning which, for philological reasons, I take to mean gods of movement.As the movement indicated by this and kindred words n, (natare), especially meant a gliding, floating, swimming movement, the Aswins came to be especially the protectors of ships & sailors, and it is in this capacity that we find Castor & Polydeuces (Purudansas) acting, their Western counterparts, the brothers of Helen (Sarama), the swift riders of the Roman legend. O givers, O lords of free movement, runs the closing verse of this invocation, come to the outpourings of my nectar, be ye fierce in action;I feel full of youthful vigour, I have prepared the sacred grass,if that indeed be the true & early meaning of barhis. Dasra yuvakavah suta nasatya vriktabarhishah, Ayatam rudravartani. It is an intense rapture of the soul (rudravartani) which Madhuchchhandas asks first from the gods.Therefore his first call is to the Aswins.
  Next, it is to Indra that he turns. I have already said that in my view Indra is The Master of mental force. Let us see whether there is anything here to contradict the hypothesis. Indra yahi chitrabhano suta ime tu ayavah, Anwibhis tana putasah. Indrayahi dhiyeshito viprajutah sutavatah Upa brahmani vaghatah. Indrayahi tutujana upa brahmani harivah Sute dadhishwa nas chanah. There are several important words here that are doubtful in their sense, anwi, tana, vaghatah, brahmani; but none of them are of importance for our present purpose except brahmani. For reasons I shall give in the proper place I do not accept Brahma in the Veda as meaning speech of any kind, but as either soul or a mantra of the kind afterwards called dhyana, the object of which was meditation and formation in the soul of the divine Power meditated on whether in an image or in his qualities. It is immaterial which sense we take here. Indra, sings the Rishi, arrive, O thou of rich and varied light, here are these life-streams poured forth, purified, with vital powers, with substance. Arrive, O Indra, controlled by the understanding, impelled forward in various directions to my soul faculties, I who am now full of strength and flourishing increase. Arrive, O Indra, with protection to my soul faculties, O dweller in the brilliance, confirm our delight in the nectar poured. It seems to me that the remarkable descriptions dhiyeshito viprajutah are absolutely conclusive, that they prove the presence of a subjective Nature Power, not a god of rain & tempest, & prove especially a mind-god. What is it but mental force which comes controlled by the understanding and is impelled forward by it in various directions? What else is it that at the same time protects by its might the growing & increasing soul faculties from impairing & corrupting attack and confirms, keeps safe & continuous the delight which the Aswins have brought with them? The epithets chitrabhano, harivas become at once intelligible and appropriate; the god of mental force has indeed a rich and varied light, is indeed a dweller in the brilliance. The progress of the thought is clear. Madhuchchhanda, as a result of Yogic practice, is in a state of spiritual & physical exaltation; he has poured out the nectar of vitality; he is full of strength & ecstasy This is the sacrifice he has prepared for the gods. He wishes it to be prolonged, perhaps to be made, if it may now be, permanent. The Aswins are called to give & take the delight, Indra to supply & preserve that mental force which will sustain the delight otherwise in danger of being exhausted & sinking by its own fierceness rapidly consuming its material in the soul faculties. The state and the movement are one of which every Yogin knows.
  But he is not content with the inner sacrifice. He wishes to pour out this strength & joy in action on the world, on his fellows, on the peoples, therefore he calls to the Visve Devah to come, A gata!all the gods in general who help man and busy themselves in supporting his multitudinous & manifold action. They are kindly, omasas, they are charshanidhrito, holders or supporters of all our actions, especially actions that require effort, (it is in this sense that I take charshani, again on good philological grounds), they are to distribute this nectar to all or to divide it among themselves for the action,dasvanso may have either force,for Madhuchchhanda wishes not only to possess, but to give, to distribute, he is dashush. Omasas charshanidhrito visve devasa a gata, daswanso dashushah sutam. He goes on, Visve devaso apturah sutam a ganta turnayah Usra iva swasarani. Visve devaso asridha ehimayaso adruhah, Medham jushanta vahnayah. O you all-gods who are energetic in works, come to the nectar distilled, ye swift ones, (or, come swiftly), like calves to their own stalls,(so at least we must translate this last phrase, till we can get the real meaning, for I do not believe this is the real or, at any rate, the only meaning). O you all-gods unfaltering, with wide capacity of strength, ye who harm not, attach yourselves to the offering as its supporters. And then come the lines about Saraswati. For although Indra can sustain for a moment or for a time he is at present a mental, not an ideal force; it is Saraswati full of the vijnana, of mahas, guiding by it the understanding in all its ways who can give to all these gods the supporting knowledge, light and truth which will confirm and uphold the delight, the mental strength & supply inexhaustibly from the Ocean of Mahas the beneficent & joy-giving action,Saraswati, goddess of inspiration, the flowing goddess who is the intermediary & channel by which divine truth, divine joy, divine being descend through the door of knowledge into this human receptacle. In a word, she is our inspirer, our awakener, our lurer towards Immortality. It is immortality that Madhuchchhandas prepares for himself & the people who do sacrifice to Heaven, devayantah. The Soma-streams he speaks of are evidently no intoxicating vegetable juices; he calls them ayavah, life-forces; & elsewhere amritam, nectar of immortality; somasah, wine-draughts of bliss & internal well being. It is the clear Yogic idea of the amritam, the divine nectar which flows into the system at a certain stage of Yogic practice & gives pure health, pure strength & pure physical joy to the body as a basis for a pure mental & spiritual vigour and activity.
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  Such is his general nature and power. But there are also certain particular subjective functions to which he is called. He is rishadasa, he harries and slays the enemies of the soul, and with Mitra of pure discernment he works at the understanding till he brings it to a gracious pureness and brightness. He is like Agni, a kavih, one of those who has access to and commands ideal knowledge and with Mitra he supports and upholds Daksha when he is at his works; for so I take Daksham apasam. Mitra has already been described as having a pure daksha. The adjective daksha means in Sanscrit clever, intelligent, capable, like dakshina, like the Greek . We may also compare the Greek , meaning judgment, opinion etc & , I think or seem, and Latin doceo, I teach, doctrina etc. As these identities indicate, Daksha is originally he who divides, analyses, discerns; he is the intellectual faculty or in his person The Master of the intellectual faculty which discerns and distinguishes. Therefore was Mitra able to help in making the understanding bright & pure,by virtue of his purified discernment.
  So much Varuna does but what is he actually?We cannot tell with accuracy until we have separated him from his companion Mitra. We come across him next no longer in company withMitra, but still not by himself, accompanied this time by Indra and helping him in his work, in the seventeenth sukta of the first Mandala, a hymn of Medhatithi Kanwa, a hymn whose burden is joy, calm, purity & fulfilment. Of Indra & Varuna, the high rulers, I choose the protection, may they be gracious to us in this our state (of attainment). For ye are they who come to the call of the enlightened soul that can contain you; you are they who are upbearers of his actions. Take ye your pleasure to your hearts content in the felicity, O Indra, O Varuna; so we desire you utterly near to us. May we gain the full pitch of the powers, the full vigour of the right thoughts that give men the assured plenty.Indra is the desirable Strength of all that gives force, Varuna of all that is ample & noble. By their protection may we remain in safety and meditate, may there be indeed an utter purification. Indra and Varuna, I call you for rich and varied ecstasy, do ye render us victorious. Indra and Varuna, now may our understandings be entirely obedient to you, that in them you may give to us peace. May the good praise be grateful to you, O Indra & Varuna, which I call aloud to you, the fulfilling praise which you bring to prosperity.
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  Indra and Varuna are called to give victory, because both of them are samrat. The words samrat & swarat have in Veda an ascertained philosophical sense.One is swarat when, having self-mastery & self-knowledge, & being king over his whole system, physical, vital, mental & spiritual, free in his being, [one] is able to guide entirely the harmonious action of that being. Swarajya is spiritual Freedom. One is Samrat when one is master of the laws of being, ritam, rituh, vratani, and can therefore control all forces & creatures. Samrajya is divine Rule resembling the power of God over his world. Varuna especially is Samrat, master of the Law which he follows, governor of the heavens & all they contain, Raja Varuna, Varuna the King as he is often styled by Sunahshepa and other Rishis. He too, like Indra & Agni & the Visvadevas, is an upholder & supporter of mens actions, dharta charshaninam. Finally in the fifth sloka a distinction is drawn between Indra and Varuna of great importance for our purpose. The Rishi wishes, by their protection, to rise to the height of the inner Energies (yuvaku shachinam) and have the full vigour of right thoughts (yuvaku sumatinam) because they give then that fullness of inner plenty (vajadavnam) which is the first condition of enduring calm & perfection & then he says, Indrah sahasradavnam, Varunah shansyanam kratur bhavati ukthyah. Indra is The Master-strength, desirable indeed, (ukthya, an object of prayer, of longing and aspiration) of one class of those boons (vara, varyani) for which the Rishis praise him, Varuna is The Master-strength, equally desirable, of another class of these Vedic blessings. Those which Indra brings, give force, sahasram, the forceful being that is strong to endure & strong to overcome; those that attend the grace of Varuna are of a loftier & more ample description, they are shansya. The word shansa is frequently used; it is one of the fixed terms of Veda. Shall we translate it praise, the sense most suitable to the ritual explanation, the sense which the finally dominant ritualistic school gave to so many of the fixed terms of Veda? In that case Varuna must be urushansa, because he is widely praised, Agni narashansa because he is strongly praised or praised by men,ought not a wicked or cruel man to be nrishansa because he is praised by men?the Rishis call repeatedly on the gods to protect their praise, & Varuna here must be master of things that are praiseworthy. But these renderings can only be accepted, if we consent to the theory of the Rishis as semi-savage poets, feeble of brain, vague in speech, pointless in their style, using language for barbaric ornament rather than to express ideas. Here for instance there is a very powerful indicated contrast, indicated by the grammatical structure, the order & the rhythm, by the singular kratur bhavati, by the separation of Indra & Varuna who have hitherto been coupled, by the assignment of each governing nominative to its governed genitive and a careful balanced order of words, first giving The Master Indra then his province sahasradavnam, exactly balancing them in the second half of the first line The Master Varuna & then his province shansyanam, and the contrast thus pointed, in the closing pada of the Gayatri all the words that in their application are common at once to all these four separated & contrasted words in the first line. Here is no careless writer, but a style careful, full of economy, reserve, point, force, and the thought must surely correspond. But what is the contrast forced on us with such a marshalling of the stylists resources? That Indras boons are force-giving, Varunas praiseworthy, excellent, auspicious, what you will? There is not only a pointless contrast, but no contrast at all. No, shansa & shansya must be important, definite, pregnant Vedic terms expressing some prominent idea of the Vedic system. I shall show elsewhere that shansa is in its essential meaning self-expression, the bringing out of our sat or being that which is latent in it and manifesting it in our nature, in speech, in our general impulse & action. It has the connotation of self-expression, aspiration, temperament, expression of our ideas in speech; then divulgation, publication, praiseor in another direction, cursing. Varuna is urushansa because he is The Master of wide self-expression, wide aspirations, a wide, calm & spacious temperament, Agni narashansa because he is master of strong self-expression, strong aspirations, a prevailing, forceful & masterful temperament;nrishansa had originally the same sense, but was afterwards diverted to express the fault to which such a temper is prone,tyranny, wrath & cruelty; the Rishis call to the gods to protect their shansa, that which by their yoga & yajna they have been able to bring out in themselves of being, faculty, power, joy,their self-expression. Similarly, shansya here means all that belongs to self-expression, all that is wide, noble, ample in the growth of a soul. It will follow from this rendering that Indra is a god of force, Varuna rather a god of being and as it appears from other epithets, of being when it is calm, noble, wide, self-knowing, self-mastering, moving freely in harmony with the Law of things because it is aware of that Law and accepts it. In that acceptance is his mighty strength; therefore is he even more than the gods of force the king, the giver of internal & external victory, rule, empire, samrajya to his votaries. This is Varuna.
  We see the results & the conditions of the action ofVaruna in the four remaining verses. By their protection we have safety from attack, sanema, safety for our shansa, our rayah, our radhas, by the force of Indra, by the protecting greatness of Varuna against which passion & disturbance cast themselves in vain, only to be destroyed. This safety & this settled ananda or delight, we use for deep meditation, ni dhimahi, we go deep into ourselves and the object we have in view in our meditation is prarechanam, the Greek katharsis, the cleansing of the system mental, bodily, vital, of all that is impure, defective, disturbing, inharmonious. Syad uta prarechanam! In this work of purification we are sure to be obstructed by the powers that oppose all healthful change; but Indra & Varuna are to give us victory, jigyushas kritam. The final result of the successful purification is described in the eighth sloka. The powers of the understanding, its various faculties & movements, dhiyah, delivered from self-will & rebellion, become obedient to Indra & Varuna; obedient to Varuna, they move according to the truth & law, the ritam; obedient to Indra they fulfil with that passivity in activity, which we seek by Yoga, all the works to which mental force can apply itself when it is in harmony with Varuna & the ritam. The result is sharma, peace. Nothing is more remarkable in the Veda than the exactness with which hymn after hymn describes with a marvellous simplicity & lucidity the physical & psychological processes through which Indian Yoga proceeds. The process, the progression, the successive movements of the soul here described are exactly what the Yogin experiences today so many thousands of years after the Veda was revealed. No wonder, it is regarded as eternal truth, not the expression of any particular mind, not paurusheya but impersonal, divine & revealed.

1.04 - THE RABBIT SENDS IN A LITTLE BILL, #Alice in Wonderland, #Lewis Carroll, #Fiction
  Bill's got the other--Bill! Here, Bill! Will the roof bear?--Who's to go down the chimney?--Nay, _I_ sha'n't! _You_ do it! Here, Bill! The Master says you've got to go down the chimney!"
  Alice drew her foot as far down the chimney as she could and waited till she heard a little animal scratching and scrambling about in the chimney close above her; then she gave one sharp kick and waited to see what would happen next.

1.04 - The Sacrifice the Triune Path and the Lord of the Sacrifice, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  This is the beginning of a growing spiritual experience which reveals to him more and more that what seemed to him dark incomprehensible Maya was all the time no other than the Consciousness-Puissance of the Eternal, timeless and illimitable beyond the universe, but spread out here under a mask of bright and dark opposites for the miracle of the slow manifestation of the Divine in Mind and Life and Matter. All the Timeless presses towards the play in Time; all in Time turns upon and around the timeless Spirit. If the separate experience was liberative, this unitive experience is dynamic and effective. For he now not only feels himself to be in his soul-substance part of the Eternal, in his essential self and spirit entirely one with the Eternal, but in his active nature an instrumentation of its omniscient and omnipotent Consciousness-Puissance. However bounded and relative its present play in him, he can open to a greater and greater consciousness and power of it and to that expansion there seems to be no assignable limit. A level spiritual and supramental of that Consciousness-Puissance seems even to reveal itself above him and lean to enter into contact, where there are not these trammels and limits, and its powers too are pressing upon the play in Time with the promise of a greater descent and a less disguised or no longer disguised manifestation of the Eternal. The once conflicting but now biune duality of Brahman-Maya stands revealed to him as the first great dynamic aspect of the Self of all selves, The Master of existence, the Lord of the world-sacrifice and of his sacrifice.
  On another line of approach another Duality presents itself to the experience of the seeker. On one side he becomes aware of a witness recipient observing experiencing Consciousness which does not appear to act but for which all these activities inside and outside us seem to be undertaken and continue. On the other side he is aware at the same time of an executive Force or an energy of Process which is seen to constitute, drive and guide all conceivable activities and to create a myriad forms visible to us and invisible and use them as stable supports for its incessant flux of action and creation. Entering exclusively into the witness consciousness he becomes silent, untouched, immobile; he sees that he has till now passively reflected and appropriated to himself the movements of Nature and it is by this reflection that they acquired from the witness soul within him what seemed a spiritual value and significance. But now he has withdrawn that ascription or mirroring identification; he is conscious only of his silent self and aloof from all that is in motion around it; all activities are outside him and at once they cease to be intimately real; they appear now mechanical, detachable, endable. Entering exclusively into the kinetic movement, he has an opposite self-awareness; he seems to his own perception a mass of activities, a formation and result of forces; if there is an active consciousness, even some kind of kinetic being in the midst of it all, yet there is no longer a free soul in it anywhere. These two different and opposite states of being alternate in him or else stand simultaneously over against each other; one silent in the inner being observes but is unmoved and does not participate; the other active in some outer or surface self pursues its habitual movements. He has entered into an intense separative perception of the great duality, Soul-Nature, Purusha-Prakriti.
  But as the consciousness deepens, he becomes aware that this is only a first frontal appearance. For he finds that it is by the silent support, permission or sanction of this witness soul in him that this executive nature can work intimately or persistently upon his being; if the soul withdraws its sanction, the movements of Nature in their action upon and within him become a wholly mechanical repetition, vehement at first as if seeking still to enforce their hold, but afterwards less and less dynamic and real. More actively using this power of sanction or refusal, he perceives that he can, slowly and uncertainly at first, more decisively afterwards, change the movements of Nature. Eventually in this witness soul or behind it is revealed to him the presence of a Knower and master Will in Nature, and all her activities more and more appear as an expression of what is known and either actively willed or passively permitted by this Lord of her existence. Prakriti herself now seems to be mechanical only in the carefully regulated appearance of her workings, but in fact a conscious Force with a soul within her, a self-aware significance in her turns, a revelation of a secret Will and Knowledge in her steps and figures. This Duality, in aspect separate, is inseparable. Wherever there is Prakriti, there is Purusha; wherever there is Purusha, there is Prakriti. Even in his inactivity he holds in himself all her force and energies ready for projection; even in the drive of her action she carries with her all his observing and mandatory consciousness as the whole support and sense of her creative purpose. Once more the seeker discovers in his experience the two poles of existence of One Being and the two lines or currents of their energy negative and positive in relation to each other which effect by their simultaneity the manifestation of all that is within it. Here too he finds that the separative aspect is liberative; for it releases him from the bondage of identification with the inadequate workings of Nature in the Ignorance. The unitive aspect is dynamic and effective; for it enables him to arrive at mastery and perfection; while rejecting what is less divine or seemingly undivine in her, he can rebuild her forms and movements in himself according to a nobler pattern and the law and rhythm of a greater existence. At a certain spiritual and supramental level the Duality becomes still more perfectly Two-in-one, The Master Soul with the Conscious Force within it, and its potentiality disowns all barriers and breaks through every limit. Thus this once separate, now biune Duality of Purusha-Prakriti is revealed to him in all its truth as the second great instrumental and effective aspect of the Soul of all souls, The Master of existence, the Lord of the Sacrifice.
  On yet another line of approach the seeker meets another corresponding but in aspect distinct Duality in which the biune character is more immediately apparent,the dynamic Duality of Ishwara-Shakti. On one side he is aware of an infinite and self-existent Godhead in being who contains all things in an ineffable potentiality of existence, a Self of all selves, a Soul of all souls, a spiritual Substance of all substances, an impersonal inexpressible Existence, but at the same time an illimitable Person who is here self-represented in numberless personality, a Master of Knowledge, a Master of Forces, a Lord of love and bliss and beauty, a single Origin of the worlds, a self-manifester and self-creator, a Cosmic Spirit, a universal Mind, a universal Life, the conscious and living Reality supporting the appearance which we sense as unconscious inanimate Matter. On the other side he becomes aware of the same Godhead in effectuating consciousness and power put forth as a self-aware Force that contains and carries all within her and is charged to manifest it in universal Time and Space. It is evident to him that here there is one supreme and infinite Being represented to us in two different sides of itself, obverse and reverse in relation to each other. All is either prepared or pre-existent in the Godhead in Being and issues from it and is upheld by its Will and Presence; all is brought out, carried in movement by the Godhead in power; all becomes and acts and develops by her and in her its individual or its cosmic purpose. It is again a Duality necessary for the manifestation, creating and enabling that double current of energy which seems always necessary for the world-workings, two poles of the same Being, but here closer to each other and always very evidently carrying each the powers of the other in its essence and its dynamic nature. At the same time by the fact that the two great elements of the divine Mystery, the Personal and the Impersonal, are here fused together, the seeker of the integral Truth feels in the duality of Ishwara-Shakti his closeness to a more intimate and ultimate secret of the divine Transcendence and the Manifestation than that offered to him by any other experience.
  --
  In this Duality too there is possible a separative experience. At one pole of it the seeker may be conscious only of The Master of Existence putting forth on him His energies of knowledge, power and bliss to liberate and divinise; the Shakti may appear to him only an impersonal Force expressive of these things or an attribute of the Ishwara. At the other pole he may encounter the World-Mother, creatrix of the universe, putting forth the Gods and the worlds and all things and existences out of her spirit-substance. Or even if he sees both aspects, it may be with an unequal separating vision, subordinating one to the other, regarding the Shakti only as a means for approaching the Ishwara. There results a one-sided tendency or a lack of balance, a power of effectuation not perfectly supported or a light of revelation not perfectly dynamic. It is when a complete union of the two sides of the Duality is effected and rules his consciousness that he begins to open to a fuller power that will draw him altogether out of the confused clash of Ideas and Forces here into a higher Truth and enable the descent of that Truth to illumine and deliver and act sovereignly upon this world of Ignorance. He has begun to lay his hand on the integral secret which in its fullness can be grasped only when he overpasses the double term that reigns here of Knowledge inextricably intertwined with an original Ignorance and crosses the border where spiritual mind disappears into supramental Gnosis. It is through this third and most dynamic dual aspect of the One that the seeker begins with the most integral completeness to enter into the deepest secret of the being of the Lord of the Sacrifice.
  For it is behind the mystery of the presence of personality in an apparently impersonal universeas in that of consciousness manifesting out of the Inconscient, life out of the inanimate, soul out of brute Matter that is hidden the solution of the riddle of existence. Here again is another dynamic Duality more pervading than appears at first view and deeply necessary to the play of the slowly self-revealing Power. It is possible for the seeker in his spiritual experience, standing at one pole of the Duality, to follow Mind in seeing a fundamental Impersonality everywhere. The evolving soul in the material world begins from a vast impersonal Inconscience in which our inner sight yet perceives the presence of a veiled infinite Spirit; it proceeds with the emergence of a precarious consciousness and personality that even at their fullest have the look of an episode, but an episode that repeats itself in a constant series; it arises through experience of life out of mind into an infinite, impersonal and absolute Superconscience in which personality, mind-consciousness, life-consciousness seem all to disappear by a liberating annihilation, Nirvana. At a lower pitch he still experiences this fundamental impersonality as an immense liberating force everywhere. It releases his knowledge from the narrowness of personal mind, his will from the clutch of personal desire, his heart from the bondage of petty mutable emotions, his life from its petty personal groove, his soul from ego, and it allows them to embrace calm, equality, wideness, universality, infinity. A Yoga of works would seem to require Personality as its mainstay, almost its source, but here too the impersonal is found to be the most direct liberating force; it is through a wide egoless impersonality that one can become a free worker and a divine creator. It is not surprising that the overwhelming power of this experience from the impersonal pole of the Duality should have moved the sages to declare this to be the one way and an impersonal Superconscience to be the sole truth of the Eternal.
  --
  Thus reveals himself to the seeker in the progress of the sacrifice the Lord of the sacrifice. At any point this revelation can begin; in any aspect The Master of the Work can take up the work in him and more and more press upon him and it for the unfolding of his presence. In time all the Aspects disclose themselves, separate, combine, fuse, are unified together. At the end there shines through it all the supreme integral Reality, unknowable to Mind which is part of the Ignorance, but knowable because self-aware in the light of a spiritual consciousness and a supramental knowledge.
  ***

1.04 - To the Priest of Rytan-ji, #Beating the Cloth Drum Letters of Zen Master Hakuin, #unset, #Zen
  The Chronological Biography entry for 1742 refers to this meeting without adding much to what is already known: "During the summer The Master acceded to a request from Rytan-ji and went to
  Ttmi Province to lecture on Precious Lessons of the Zen School."

1.04 - Vital Education, #On Education, #The Mother, #Integral Yoga
  Vital education aims at training the life -force (that normally vibrates in emotions, desires and impulses) in three directions: to discover its real function and to replace its egoistic and ignorant tendency so as to become The Master by a willingness and capacity to serve higher principles of the psychological constitution; to subtilise and sublimate its sensitivity which expresses itself through sensuous and aesthetic activities; and to resolve and transcend the dualities and contradictions in the character constituted by the vital seekings, and to achieve the transformation of the character.
  The usual methods of dealing with the vital have been those of coercion, suppression, abstinence and asceticism. But these methods do not give lasting results. Besides, they only help in drying up the drive and dynamism of the life-force; and thus the collaboration of the life-force in self-fulfilment is eliminated.

1.04 - What Arjuna Saw - the Dark Side of the Force, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  from the Avatar, The Master of the Yoga himself, he would
  6 Id., p. 45.
  --
  afterwards he declared to have been The Master of his Yoga
  (and who later incarnated into him 12 ). The Gita formed an

1.05 - CHARITY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Systematically or in brief aphorism and parable, The Masters of the spiritual life have described the nature of true charity and have distinguished it from the other, lower forms of love. Let us consider its principal characteristics in order. First, charity is disinterested, seeking no reward, nor allowing itself to be diminished by any return of evil for its good. God is to be loved for Himself, not for his gifts, and persons and things are to be loved for Gods sake, because they are temples of the Holy Ghost. Moreover, since charity is disinterested, it must of necessity be universal.
  Love seeks no cause beyond itself and no fruit; it is its own fruit, its own enjoyment. I love because I love; I love in order that I may love. Of all the motions and affections of the soul, love is the only one by means of which the creature, though not on equal terms, is able to treat with the Creator and to give back something resembling what has been given to it. When God loves, he only desires to be loved, knowing that love will render all those who love Him happy.

1.05 - Consciousness, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Simultaneously, as the Force regains its Consciousness, it regains The Mastery of its force and of all forces; because to be conscious is to have power. Neither the whirling atom nor the man treading the biological rut and laboring in his mental factory has any control over the mental, vital, or atomic forces: they merely go round and round.
  At the conscious stage, by contrast, we are free and in control of our actions, verifying tangibly that consciousness is a force, a substance,

WORDNET












--- Grep of noun the_master
kong the master



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Integral World - The Enchanted Land, The Master: Charan Singh, David Lane
https://en.wikiquote.org/wiki/The_Last_of_the_Masters
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Dinosaurs (1991 - 1994) - A family of Dinosaurs, in the stone age, where dinosaurs are the masters of the world and the Sinclairs are the focus of the show. There is: Earl (the father), Fran (the mother), and three kids (one brother, one sister and the famous Baby Sinclair). It is similar to the Flintstones except it is in...
He-Man and the Masters of the Universe (1983 - 1985) - Adam is the mild-mannered Prince of Eternia. Unbeknownst to many around him, when he holds aloft his magic sword and speaks the magic words, he and his pet Cringer are transformed into Battlecat and He-Man, the most powerful man in the universe! He leads a fearless group, sworn to protect the realm...
Road Rovers (1996 - 1997) - They are an elite team of crime fighting dogs chosen from around the world. When the call goes out they rush from their homes (they live with heads of state around the world) and return to the Master who turns them into Cano-Sapiens (super charged dogs) The team consists of: Exile the Siberian Husky...
Secrets of the Cryptkeeper's Haunted House (1996 - 1997) - In this gruesome game show hosted by the master of scary-moanies himself the Cryptkeeper, children brave the horrors of his haunted house for prizes.
The Master (1984 - 1984) - The series follows the adventures of American Veteran, John Peter McAllister, who stayed in Japan after World War II and has learned the art of ninjutsu. Years later he leaves Japan to find his long lost daughter, on his journey he meets Max Keller who insists on learning John's ninja skills. Each e...
He-Man and the Masters of the Universe (200X) (2002 - 2004) - Re imaging of the classic 80's animated series bring the He-Man mythos back to it's fantasy roots.
PGA Tour on USA (1982 - 2007) - PGA Tour on USA was the umbrella title for USA Network's coverage of the PGA Tour. USA also covered the early rounds of The Masters Tournament from 1982 until 2007. The network also carried the Ryder Cup Matches in some form from 1989 until 2010, except for the 2008 event.
He-Man and the Masters of the Universe (1983 - 1985) - Qubo Night Owl
Who's Harry Crumb?(1989) - Harry Crumb is a bumbling and inept private investigator who is hired to solve the kidnapping of a young heiress which he's not expected to solve because his employer is the mastermind behind the kidnapping.
Manos: The Hands of Fate(1966) - A family on vacation gets lost in the desert and end up at isolated hotel ran by a strange man named Torgo. Torgo warns the family not to stay but they insist on staying. It's turns out the hotel is home to The Master who runs a Paga
Dog Day Afternoon(1975) - On a hot Brooklyn afternoon, two optimistic losers set out to rob a bank. Sonny (Al Pacino) is the mastermind, Sal (John Cazale) is the follower, and disaster is the result. Because the cops, crowds, TV cameras and even the pizza man have arrived. The "well planned" heist is now a circus.
The Master Of Disguise(2002) - In 1979, Fabbarzzio Disguisey, the latest in a line of Italian secret agents and masters of disguise is nearly exposed during a case. For family protection, he decides to hide the fact from his infant son, Pistachio. 23 years later, Pistachio, now a waiter working at the family's Italian restaurant,...
Real ghostbusters: the halloween door(1989) - Halloween special has the ghostbusters trying to save halloween from the master o
Remo Williams: The Adventure Begins...(1985) - An NYPD cop is 'killed' in an accident. The death is faked, and he is inducted into the organization CURE, dedicated to preserving the constitution by working outside of it. Remo is to become the enforcement wing (assassin) of CURE, and learns an ancient Korean martial art from Chiun, the Master of...
Phenomena(1985) - One of the masters of horror, Italian horror director Dario Argento (SUSPIRIA, TENEBRE) brings us a horror film that lies within telepathic minds, witnessing murder when sleepwalking, an
Give My Regards to Broad Street(1984) - Paul McCartney pretty much plays himself in this tale of a musician who has lost the master tapes for his latest album. As he tracks them down, we see several different musical numbers based on previous songs McCartney did both solo and with The Beatles.
Vampires(1998) - A vampire hunter, named Jack Crow, team is slaughtered by a vampire known as the master vampire, Valek. Jack now must find a relic known as the Berziers Cross before Valek does. If Valek finds this relic, it will allow vampires the ability to survive daylight with nothing in their in way to stop the...
Presence Of Mind(1999) - Henry James' classic tale of terror The Turn of the Screw receives yet another screen adaptation in this thriller shot in Spain. A young woman (Sadie Frost) is hired to serve as a governess for two children, Miles and Flora (Nilo Mur and Ella Jones). She is hired by their uncle, the Master (Harvey K...
Sabata(1969) - Several pillars of society have robbed an Army safe containing $100,000 so they can buy the land upon which the coming railroad will be built. But they haven't reckoned on the presence of the master gunslinger, Sabata.
Doctor Who (1996) ::: 6.4/10 -- 1h 29min | Adventure, Drama, Sci-Fi | TV Movie 14 May 1996 -- The newly-regenerated Doctor takes on the Master on the turn of the millennium, 31 December 1999. Director: Geoffrey Sax Writer: Matthew Jacobs Stars:
He-Man and the Masters of the Universe ::: TV-Y7 | 30min | Animation, Action, Adventure | TV Series (19831985) The most powerful man in the universe, He-Man, goes against the evil forces of Skeletor to save the planet Eternia and to protect the secrets of Castle Grayskull. Stars: John Erwin, Alan Oppenheimer, Linda Gary Available on Amazon
Kingdom Hospital -- 10h 8min | Drama, Fantasy, Horror | TV Series (2004) ::: Stephen King's take on the masterpiece series by Lars von Trier. A great disaster threatens a haunted hospital in Lewiston, Maine, built on the site of a Civil War-era mill fire in which many children died. Creator:
MasterChef Australia ::: TV-G | 1h | Reality-TV | TV Series (2009 ) A few dozen home chefs battle it out in the Masterchef Kitchen to earn the best chef title, judged by top Australian chefs. Stars: Gary Mehigan, George Calombaris, Matt Preston  
Samurai Jack (2001-2017) ::: 2017 Season 5 | Episode 2 Previous All Episodes (62) Next Episode XCIII Poster Out of weapons and pursued relentlessly by the masterful seven Daughters of Aku, Jack faces what may be his final confrontation. Director: Genndy Tartakovsky
Sherlock Holmes Faces Death (1943) ::: 7.0/10 -- Passed | 1h 8min | Crime, Mystery, Romance | 17 September 1943 (USA) -- During WWII several murders occur at a convalescent home where Dr. Watson has volunteered his services. He summons Holmes for help and the master detective proceeds to solve the crime from ... S Director: Roy William Neill Writers: Bertram Millhauser (screenplay), Arthur Conan Doyle (story) (as Sir Arthur Conan Doyle)
The Adventures of Sherlock Holmes (1939) ::: 7.4/10 -- Approved | 1h 25min | Crime, Mystery, Thriller | 1 September 1939 (USA) -- The master sleuth hunts his archenemy, Professor Moriarty, who is planning the crime of the century. Director: Alfred L. Werker (as Alfred Werker) Writers: Edwin Blum (screenplay), William Absalom Drake (screenplay) (as William Drake) | 1 more credit Stars:
The Alfred Hitchcock Hour ::: TV-PG | 50min | Crime, Drama, Horror | TV Series (19621965) A continuation of the dramatic anthology series Alfred Hitchcock Presents (1955) hosted by the Master of Suspense and Mystery. Stars: Alfred Hitchcock, Hinton Pope, Jimmy Joyce  
The Hound of the Baskervilles (1988) ::: 8.0/10 -- Unrated | 1h 45min | Crime, Drama, Horror | TV Movie 8 December 1988 -- When the latest heir to the Baskerville estate seems to be threatened by a family curse, only the master detective, Sherlock Holmes, can find out the truth. Director: Brian Mills Writers: Arthur Conan Doyle (novel) (as Sir Arthur Conan Doyle), John Hawkesworth (developed for television by) | 1 more credit
The Master (2012) ::: 7.2/10 -- R | 2h 18min | Drama | 21 September 2012 (USA) -- A Naval veteran arrives home from war unsettled and uncertain of his future - until he is tantalized by the Cause and its charismatic leader. Director: Paul Thomas Anderson Writer:
The Taking of Pelham 123 (2009) ::: 6.4/10 -- R | 1h 46min | Action, Crime, Thriller | 12 June 2009 (USA) -- Armed men hijack a New York City subway train, holding the passengers hostage in return for a ransom, and turning an ordinary day's work for dispatcher Walter Garber into a face-off with the mastermind behind the crime. Director: Tony Scott Writers:
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100-man no Inochi no Ue ni Ore wa Tatteiru 2nd Season -- -- Maho Film -- ? eps -- Manga -- Action Game Drama Fantasy Shounen -- 100-man no Inochi no Ue ni Ore wa Tatteiru 2nd Season 100-man no Inochi no Ue ni Ore wa Tatteiru 2nd Season -- Second season of 100-man no Inochi no Ue ni Ore wa Tatteiru. -- TV - Jul ??, 2021 -- 27,971 N/A -- -- Lostorage Conflated WIXOSS -- -- J.C.Staff -- 12 eps -- Card game -- Game Psychological -- Lostorage Conflated WIXOSS Lostorage Conflated WIXOSS -- The peaceful days turn out to be short-lived as the shadow of another Selector Battle looms large. Kiyoi Mizushima is the first to notice that things are amiss, and she makes her move to put an end to the cycle of darkness.The Battle this time includes a new card, "Key," and has been set up with rules different than before. With both the mastermind and their motive shrouded in mystery, the darkness grows ever deeper and more menacing. Suzuko Homura, Chinatsu Morishita, Hanna Mikage, Ruuko Kominato, Yuzuki Kurebayashi, Hitoe Uemura, and Akira Aoi, the Selectors gather once again. -- -- (Source: ANN) -- 25,986 7.09
Arslan Senki (TV) -- -- LIDENFILMS, SANZIGEN -- 25 eps -- Manga -- Action Adventure Drama Fantasy Historical Shounen -- Arslan Senki (TV) Arslan Senki (TV) -- The year is 320. Under the rule of the belligerent King Andragoras III, the Kingdom of Pars is at war with the neighboring empire, Lusitania. Though different from his father in many aspects, Arslan, the young prince, sets out to prove his valor on the battlefield for the very first time. However, when the king is betrayed by one of his most trusted officials, the Parsian army is decimated and the capital city of Ecbatana is sieged. With the army in shambles and the Lusitanians out for his head, Arslan is forced to go on the run. With a respected general by his side, Daryun, Arslan soon sets off on a journey in search of allies that will help him take back his home. -- -- However, the enemies that the prince faces are far from limited to just those occupying his kingdom. Armies of other kingdoms stand ready to conquer Ecbatana. Moreover, the mastermind behind Lusitania's victory, an enigmatic man hiding behind a silver mask, poses a dangerous threat to Arslan and his company as he possesses a secret that could jeopardize Arslan's right to succession. -- -- With the odds stacked against him, Arslan must find the strength and courage to overcome these obstacles, and allies who will help him fight in the journey that will help prepare him for the day he becomes king. -- -- 311,716 7.70
Arslan Senki (TV) -- -- LIDENFILMS, SANZIGEN -- 25 eps -- Manga -- Action Adventure Drama Fantasy Historical Shounen -- Arslan Senki (TV) Arslan Senki (TV) -- The year is 320. Under the rule of the belligerent King Andragoras III, the Kingdom of Pars is at war with the neighboring empire, Lusitania. Though different from his father in many aspects, Arslan, the young prince, sets out to prove his valor on the battlefield for the very first time. However, when the king is betrayed by one of his most trusted officials, the Parsian army is decimated and the capital city of Ecbatana is sieged. With the army in shambles and the Lusitanians out for his head, Arslan is forced to go on the run. With a respected general by his side, Daryun, Arslan soon sets off on a journey in search of allies that will help him take back his home. -- -- However, the enemies that the prince faces are far from limited to just those occupying his kingdom. Armies of other kingdoms stand ready to conquer Ecbatana. Moreover, the mastermind behind Lusitania's victory, an enigmatic man hiding behind a silver mask, poses a dangerous threat to Arslan and his company as he possesses a secret that could jeopardize Arslan's right to succession. -- -- With the odds stacked against him, Arslan must find the strength and courage to overcome these obstacles, and allies who will help him fight in the journey that will help prepare him for the day he becomes king. -- -- -- Licensor: -- Funimation -- 311,716 7.70
Bungou Stray Dogs: Dead Apple -- -- Bones -- 1 ep -- Manga -- Action Comedy Mystery Super Power Supernatural -- Bungou Stray Dogs: Dead Apple Bungou Stray Dogs: Dead Apple -- A large scale catastrophe is occurring across the planet. Ability users are discovered after the appearance of a mysterious fog, apparently having committed suicide, so the Armed Detective Agency sets out to investigate these mysterious deaths. The case seems to involve an unknown ability user referred to as "Collector," a man who could be the mastermind behind the incident. -- -- Trust and courage are put to the test in order to save the city of Yokohama and ability users across the world from the grip of Collector where the Armed Detective Agency forms an unlikely partnership with the dangerous Port Mafia. -- -- -- Licensor: -- Crunchyroll -- Movie - Mar 3, 2018 -- 150,291 7.86
Bungou Stray Dogs: Dead Apple -- -- Bones -- 1 ep -- Manga -- Action Comedy Mystery Super Power Supernatural -- Bungou Stray Dogs: Dead Apple Bungou Stray Dogs: Dead Apple -- A large scale catastrophe is occurring across the planet. Ability users are discovered after the appearance of a mysterious fog, apparently having committed suicide, so the Armed Detective Agency sets out to investigate these mysterious deaths. The case seems to involve an unknown ability user referred to as "Collector," a man who could be the mastermind behind the incident. -- -- Trust and courage are put to the test in order to save the city of Yokohama and ability users across the world from the grip of Collector where the Armed Detective Agency forms an unlikely partnership with the dangerous Port Mafia. -- -- Movie - Mar 3, 2018 -- 150,291 7.86
Chainsaw Maid -- -- - -- 1 ep -- Original -- Comedy Horror Supernatural Thriller -- Chainsaw Maid Chainsaw Maid -- A family and their maid are going about their daily lives when, unexpectedly, a woman bursts into their home shouting, "They're coming!" She then vomits out her organs, turns into a zombie, and attacks the master of the house. The maid saves her employer, but he and his daughter are stunned and have difficulty processing the events. As more and more zombies invade the residence, the maid decides it is her duty to defend the house from unwanted guests—using a chainsaw! -- -- ONA - Dec 8, 2007 -- 5,173 4.97
Code Geass: Hangyaku no Lelouch R2 -- -- Sunrise -- 25 eps -- Original -- Action Military Sci-Fi Super Power Drama Mecha -- Code Geass: Hangyaku no Lelouch R2 Code Geass: Hangyaku no Lelouch R2 -- One year has passed since the Black Rebellion, a failed uprising against the Holy Britannian Empire led by the masked vigilante Zero, who is now missing. At a loss without their revolutionary leader, Area 11's resistance group—the Black Knights—find themselves too powerless to combat the brutality inflicted upon the Elevens by Britannia, which has increased significantly in order to crush any hope of a future revolt. -- -- Lelouch Lamperouge, having lost all memory of his double life, is living peacefully alongside his friends as a high school student at Ashford Academy. His former partner C.C., unable to accept this turn of events, takes it upon herself to remind him of his past purpose, hoping that the mastermind Zero will rise once again to finish what he started, in this thrilling conclusion to the series. -- -- -- Licensor: -- Bandai Entertainment, Funimation -- 1,328,109 8.91
Detective Conan Movie 01: The Timed Skyscraper -- -- TMS Entertainment -- 1 ep -- Manga -- Adventure Mystery Comedy Police Shounen -- Detective Conan Movie 01: The Timed Skyscraper Detective Conan Movie 01: The Timed Skyscraper -- Conan Edogawa is facing a dilemma: Ran Mouri has asked Shinichi Kudou out to the movies and he is unable to provide a convincing excuse not to go. However, when the day of the date arrives, he has more pressing problems to worry about—a great amount of plastic explosives has recently been stolen and the culprit has challenged Shinichi to find and dispose of the bombs he has scattered across the city. Now forced in a race against time, Conan must not only protect the city, but also figure out who the mastermind is and his reason for confronting Shinichi. -- -- -- Licensor: -- Funimation -- Movie - Apr 19, 1997 -- 55,825 7.86
Emiya-san Chi no Kyou no Gohan -- -- ufotable -- 13 eps -- Manga -- Slice of Life Comedy -- Emiya-san Chi no Kyou no Gohan Emiya-san Chi no Kyou no Gohan -- With the threat of the Holy Grail War no longer looming over Fuyuki City, its inhabitants can finally enjoy a time of peace. Now that all of the Masters and Servants have adjusted to their new mundane lives, Shirou has taken it upon himself to cook for his household and show Saber the wonders of modern cuisine. Every day, he ventures into the marketplace to see what kind of different meals he can cook up with unique ingredients and a limited budget. However, his legendary skills often attract uninvited guests from all over the city, so there is never a dull moment at dinner with the Emiya family. -- -- As his guests entertain themselves in the living room, Shirou walks through the step-by-step process of creating some of his favorite meals. With delicacies such as his savory New Year soba with shrimp tempura, steamy foil-baked salmon, and cheesy bamboo shoot gratin, everything is up for grabs on his menu. Itadakimasu! -- -- -- Licensor: -- Aniplex of America -- ONA - Jan 25, 2018 -- 89,555 7.81
Emiya-san Chi no Kyou no Gohan -- -- ufotable -- 13 eps -- Manga -- Slice of Life Comedy -- Emiya-san Chi no Kyou no Gohan Emiya-san Chi no Kyou no Gohan -- With the threat of the Holy Grail War no longer looming over Fuyuki City, its inhabitants can finally enjoy a time of peace. Now that all of the Masters and Servants have adjusted to their new mundane lives, Shirou has taken it upon himself to cook for his household and show Saber the wonders of modern cuisine. Every day, he ventures into the marketplace to see what kind of different meals he can cook up with unique ingredients and a limited budget. However, his legendary skills often attract uninvited guests from all over the city, so there is never a dull moment at dinner with the Emiya family. -- -- As his guests entertain themselves in the living room, Shirou walks through the step-by-step process of creating some of his favorite meals. With delicacies such as his savory New Year soba with shrimp tempura, steamy foil-baked salmon, and cheesy bamboo shoot gratin, everything is up for grabs on his menu. Itadakimasu! -- -- ONA - Jan 25, 2018 -- 89,555 7.81
Fate/Extra: Last Encore -- -- Shaft -- 10 eps -- Game -- Action Fantasy Magic -- Fate/Extra: Last Encore Fate/Extra: Last Encore -- A technological hell masquerading as paradise, Tsukimihara Academy is an artificial high school that serves as the setting for the next Holy Grail War. Created by the Moon Cell computer, the school is inhabited by Earth-projected souls who have even the slightest aptitude for being a "Master." Of these 256 souls, 128 will be chosen for the main tournament and granted a Servant. With all of the Masters selected, the Academy activates a purge, targeting the remaining lifeforms for elimination. -- -- Awakening in a pool of his own blood, Hakuno Kishinami refuses to die. Fueled by unknown feelings of hatred, he vows to fight for survival. As he struggles to escape from a relentless pursuer, he finds a crimson blade plunged into the ground; and by pulling it out, Hakuno summons his own Servant, Saber, who instantly destroys his pursuer in a flurry of rose petals. With his newfound power, Hakuno must now begin his journey to Moon Cell's core, the Angelica Cage. There, he will unveil the reason for this artificial world and the secrets of his own blood-soaked past. -- -- 165,564 6.29
Fate/stay night: Unlimited Blade Works 2nd Season -- -- ufotable -- 13 eps -- Visual novel -- Action Fantasy Magic Supernatural -- Fate/stay night: Unlimited Blade Works 2nd Season Fate/stay night: Unlimited Blade Works 2nd Season -- In the midst of the Fifth Holy Grail War, Caster sets her plans into motion, beginning with the capture of Shirou's Servant Saber. With the witch growing ever more powerful, Rin and Archer determine she is a threat that must be dealt with at once. But as the balance of power in the war begins to shift, the Master and Servant find themselves walking separate ways. -- -- Meanwhile, despite losing his Servant and stumbling from injuries, Shirou ignores Rin's warning to abandon the battle royale, forcing his way into the fight against Caster. Determined to show his resolve in his will to fight, Shirou's potential to become a protector of the people is put to the test. -- -- Amidst the bloodshed and chaos, the motivations of each Master and Servant are slowly revealed as they sacrifice everything in order to arise as the victor and claim the Holy Grail. -- -- -- Licensor: -- Aniplex of America -- 636,899 8.33
Halo Legends -- -- Bones, Production I.G, Studio 4°C, Toei Animation -- 9 eps -- Game -- Action Drama Military Sci-Fi -- Halo Legends Halo Legends -- Halo Legends features seven different stories set in the Halo universe, each made by a different studio. -- -- The Babysitter follows the Helljumpers, Orbital Drop Shock Troopers who are sent behind enemy lines to perform an assassination. -- -- The Duel features the tale of an ancient Arbiter who refused to bow down to the Covenant religion. Branded a heretic, he must now face the consequences of his actions. -- -- The Package depicts a group of Spartans, including the Master Chief, who are deployed to infiltrate a Covenant flagship and retrieve a “package” in a secret operation. -- -- Origins shows Master Chief and Cortana stranded following the events of Halo 3, with Cortana summarizing the fall of the Forerunners, the defeat of the Flood, and the rise of humanity as well as the events of the Human-Covenant War. -- -- Homecoming centers on the Spartan Daisy, who reminisces on her past, and the SPARTAN-II project while evacuating UNSC soldiers pinned down by Covenant forces. -- -- Prototype is viewed from the perspective of Marine Sergeant Ghost, who is determined to fight for all he is worth in order to make up for past grievances. -- -- Odd One Out is a non-canon parody of Halo featuring Spartan 1337, who suffers from extremely bad luck. -- -- Licensor: -- Warner Bros. Japan -- ONA - Nov 7, 2009 -- 34,711 7.02
Hyakka Ryouran: Samurai Girls -- -- Arms -- 12 eps -- Light novel -- Action Harem Comedy Ecchi Samurai School -- Hyakka Ryouran: Samurai Girls Hyakka Ryouran: Samurai Girls -- With its gorgeous landscape and prosperous people, Great Japan is the envy of all other nations. But a serious threat hovers over the country. Mysterious guardians known as Master Samurai are Great Japan's only defense. -- -- At the behest of the student council, young samurai Muneakira Yagyuu arrives at Buou Academic School. Run by the Tokugawa Shogunate, here children of warriors are given aristocratic education required to run the country. The school is led by the student council president Yoshihiko Tokugawa and his sister Sen, who also happens to be Muneakira's childhood friend. -- -- Upon arriving at the academy, Muneakira finds himself in the midst of a terrible fight. During the chaos, the sky fills with a peculiar white light and a mysterious girl named Juubei Yagyuu appears and suddenly kisses Muneakira. With his kiss, she awakens an unknown power that protects them. -- -- Just who is this girl, and where did she come from? Muneakira finds himself entangled in the fate of the country and a threat that will shake Great Japan to its core. He must learn the secret behind the Master Samurai and the kiss that awakened Juubei's power in order to protect his country. -- -- -- Licensor: -- Sentai Filmworks -- TV - Sep 4, 2010 -- 154,911 6.81
Hyakka Ryouran: Samurai Girls -- -- Arms -- 12 eps -- Light novel -- Action Harem Comedy Ecchi Samurai School -- Hyakka Ryouran: Samurai Girls Hyakka Ryouran: Samurai Girls -- With its gorgeous landscape and prosperous people, Great Japan is the envy of all other nations. But a serious threat hovers over the country. Mysterious guardians known as Master Samurai are Great Japan's only defense. -- -- At the behest of the student council, young samurai Muneakira Yagyuu arrives at Buou Academic School. Run by the Tokugawa Shogunate, here children of warriors are given aristocratic education required to run the country. The school is led by the student council president Yoshihiko Tokugawa and his sister Sen, who also happens to be Muneakira's childhood friend. -- -- Upon arriving at the academy, Muneakira finds himself in the midst of a terrible fight. During the chaos, the sky fills with a peculiar white light and a mysterious girl named Juubei Yagyuu appears and suddenly kisses Muneakira. With his kiss, she awakens an unknown power that protects them. -- -- Just who is this girl, and where did she come from? Muneakira finds himself entangled in the fate of the country and a threat that will shake Great Japan to its core. He must learn the secret behind the Master Samurai and the kiss that awakened Juubei's power in order to protect his country. -- -- TV - Sep 4, 2010 -- 154,911 6.81
Ishuzoku Reviewers -- -- Passione -- 12 eps -- Manga -- Comedy Ecchi Fantasy -- Ishuzoku Reviewers Ishuzoku Reviewers -- Countless diverse races, from perky fairies to oozing slimes, inhabit the world. Naturally, such a melting pot of creatures has a broad and alluring variety of brothels. With so many options to choose from, it is hard to decide with which succu-girl to have a meaningful, interpersonal experience. -- -- Fortunately, a tight group of brave warriors has come together to enlighten the public. These perverted adventurers take it upon themselves to assess the appeal of all types of succu-girls through hands-on research. Whether it be the scorchingly hot salamanders or the udderly hu-moo-ngous cow-girls, the Yoruno Gloss reviewers leave no species behind. -- -- Directed by the mastermind behind Miru Tights, Ishuzoku Reviewers seeks to answer one of the most pressing questions there is: which species is the sexiest? -- -- 332,880 7.55
JoJo no Kimyou na Bouken Part 6: Stone Ocean -- -- - -- ? eps -- Manga -- Action Adventure Shounen -- JoJo no Kimyou na Bouken Part 6: Stone Ocean JoJo no Kimyou na Bouken Part 6: Stone Ocean -- In Florida, 2011, Jolyne Kuujou sits in a jail cell like her father Joutarou once did; yet this situation is not of her own choice. Framed for a crime she didn’t commit, and manipulated into serving a longer sentence, Jolyne is ready to resign to a dire fate as a prisoner of Green Dolphin Street Jail. Though all hope seems lost, a gift from Joutarou ends up awakening her latent abilities, manifesting into her Stand, Stone Free. Now armed with the power to change her fate, Jolyne sets out to find an escape from the stone ocean that holds her. -- -- However, she soon discovers that her incarceration is merely a small part of a grand plot: one that not only takes aim at her family, but has additional far-reaching consequences. What's more, the mastermind is lurking within the very same prison, and is under the protection of a lineup of menacing Stand users. Finding unlikely allies to help her cause, Jolyne sets course to stop their plot, clear her name, and take back her life. -- -- - - ??? ??, ???? -- 85,902 N/A -- -- Guilty Crown: Lost Christmas - An Episode of Port Town -- -- Production I.G -- 1 ep -- Original -- Action Sci-Fi Super Power Drama -- Guilty Crown: Lost Christmas - An Episode of Port Town Guilty Crown: Lost Christmas - An Episode of Port Town -- In 2029, Scrooge escapes from a research facility where he had been confined as an experimental subject. His body was remodeled by genetic manipulations and he uses his psychic power to kill the chasers. One day, he meets another experimental subject called Carol. When three psychic chasers hunt down the two, Carol asks Scrooge to use his right arm to extract a weapon from her body. -- OVA - Jul 26, 2012 -- 85,740 6.93
JoJo no Kimyou na Bouken Part 6: Stone Ocean -- -- - -- ? eps -- Manga -- Action Adventure Shounen -- JoJo no Kimyou na Bouken Part 6: Stone Ocean JoJo no Kimyou na Bouken Part 6: Stone Ocean -- In Florida, 2011, Jolyne Kuujou sits in a jail cell like her father Joutarou once did; yet this situation is not of her own choice. Framed for a crime she didn’t commit, and manipulated into serving a longer sentence, Jolyne is ready to resign to a dire fate as a prisoner of Green Dolphin Street Jail. Though all hope seems lost, a gift from Joutarou ends up awakening her latent abilities, manifesting into her Stand, Stone Free. Now armed with the power to change her fate, Jolyne sets out to find an escape from the stone ocean that holds her. -- -- However, she soon discovers that her incarceration is merely a small part of a grand plot: one that not only takes aim at her family, but has additional far-reaching consequences. What's more, the mastermind is lurking within the very same prison, and is under the protection of a lineup of menacing Stand users. Finding unlikely allies to help her cause, Jolyne sets course to stop their plot, clear her name, and take back her life. -- -- - - ??? ??, ???? -- 85,902 N/ARunway de Waratte -- -- Ezόla -- 12 eps -- Manga -- Slice of Life Drama School Shounen -- Runway de Waratte Runway de Waratte -- Being the daughter of a modeling agency owner, Chiyuki Fujito aspires to represent her father's agency in the prestigious Paris Fashion Week, shining under the spotlight as a runway model. However, although she is equipped with great looks and talent, she unfortunately lacks a key element in becoming a successful model—height. Stuck at 158 cm even after entering high school, her childhood dream seems out of reach. -- -- Meanwhile, Ikuto Tsumura is a high school student with a knack in designing clothes; however, without the resources to pursue the necessary education, his ambition of becoming a fashion designer remains a mere dream. But as fate brings Chiyuki and Ikuto together, the dim hopes within their hearts are ignited once again. Together, the two promise to rebel against convention and carve out their own paths in the fashion world. -- -- 85,891 7.62
Jujutsu Kaisen 0 Movie -- -- MAPPA -- 1 ep -- Manga -- Action Demons Supernatural Shounen -- Jujutsu Kaisen 0 Movie Jujutsu Kaisen 0 Movie -- Yuuta Okkotsu is haunted. Ever since his childhood friend Rika died in a traffic accident, her ghost has stuck with him. But her spirit does not appear as the sweet girl Yuuta once knew. Instead, she manifests as a monstrous and powerful entity who fiercely protects him. Unable to control Rika's violent behavior, Yuuta is helpless to stop the bloodshed that follows from her brutal vengeance. As a result, when apprehended by "Jujutsu" sorcerers—the secret guardians of the world, trained to combat forces like Rika—Yuuta wishes to be completely isolated so that no one else can get hurt. -- -- Yet his apprehender, the master sorcerer Satoru Gojou, has different plans for him: he will join Jujutsu High School and learn to control Rika in order to help people. Now a first-year at this school, Yuuta starts to learn Jujutsu arts and combat malignant beings. Alongside his new classmates Maki Zenin, a Jujutsu weapons expert; Toge Inumaki, a spellcaster who uses his words as weapons; and Panda, a seemingly walking and talking panda bear, Yuuta begins to find his place in the world and, for once, to feel comfortable with his abilities. However, as his training progresses, Yuuta comes to learn that the dangers of the Jujutsu world go far beyond that of wicked spirits. -- -- Movie - ??? ??, ???? -- 97,895 N/A -- -- Boku no Hero Academia: Ikinokore! Kesshi no Survival Kunren -- -- Bones -- 2 eps -- Manga -- Action Shounen Super Power -- Boku no Hero Academia: Ikinokore! Kesshi no Survival Kunren Boku no Hero Academia: Ikinokore! Kesshi no Survival Kunren -- In this brand-new adventure, some Class 1-A students are sent to hone their survival skills at a training course. Having yet to receive their provisional licenses, they're eager to cut loose and have a little fun. -- -- They quickly discover that the danger they face is no simulation! It's going to take their combined training, teamwork, and quick thinking if they're going to pass this assignment! -- -- (Source: Funimation) -- ONA - Aug 16, 2020 -- 97,538 7.12
Jujutsu Kaisen 0 Movie -- -- MAPPA -- 1 ep -- Manga -- Action Demons Supernatural Shounen -- Jujutsu Kaisen 0 Movie Jujutsu Kaisen 0 Movie -- Yuuta Okkotsu is haunted. Ever since his childhood friend Rika died in a traffic accident, her ghost has stuck with him. But her spirit does not appear as the sweet girl Yuuta once knew. Instead, she manifests as a monstrous and powerful entity who fiercely protects him. Unable to control Rika's violent behavior, Yuuta is helpless to stop the bloodshed that follows from her brutal vengeance. As a result, when apprehended by "Jujutsu" sorcerers—the secret guardians of the world, trained to combat forces like Rika—Yuuta wishes to be completely isolated so that no one else can get hurt. -- -- Yet his apprehender, the master sorcerer Satoru Gojou, has different plans for him: he will join Jujutsu High School and learn to control Rika in order to help people. Now a first-year at this school, Yuuta starts to learn Jujutsu arts and combat malignant beings. Alongside his new classmates Maki Zenin, a Jujutsu weapons expert; Toge Inumaki, a spellcaster who uses his words as weapons; and Panda, a seemingly walking and talking panda bear, Yuuta begins to find his place in the world and, for once, to feel comfortable with his abilities. However, as his training progresses, Yuuta comes to learn that the dangers of the Jujutsu world go far beyond that of wicked spirits. -- -- Movie - ??? ??, ???? -- 97,895 N/A -- -- Boogiepop wa Warawanai -- -- Madhouse -- 12 eps -- Light novel -- Psychological Supernatural Dementia Mystery Drama Horror -- Boogiepop wa Warawanai Boogiepop wa Warawanai -- Five years ago, a string of grisly murders shook the city to its core and now the rumors have begun once more. Boogiepop... Everyone knows about Boogiepop: meet her one dark night and you are taken. People tell each other the stories and laugh: no one believes that she can possibly exist in this day and age. Still, strange things appear to be going on and the darkness is taking on many forms. Something is out there. Are you safe? -- -- (Source: RightStuf) -- 97,293 7.16
Jujutsu Kaisen 0 Movie -- -- MAPPA -- 1 ep -- Manga -- Action Demons Supernatural Shounen -- Jujutsu Kaisen 0 Movie Jujutsu Kaisen 0 Movie -- Yuuta Okkotsu is haunted. Ever since his childhood friend Rika died in a traffic accident, her ghost has stuck with him. But her spirit does not appear as the sweet girl Yuuta once knew. Instead, she manifests as a monstrous and powerful entity who fiercely protects him. Unable to control Rika's violent behavior, Yuuta is helpless to stop the bloodshed that follows from her brutal vengeance. As a result, when apprehended by "Jujutsu" sorcerers—the secret guardians of the world, trained to combat forces like Rika—Yuuta wishes to be completely isolated so that no one else can get hurt. -- -- Yet his apprehender, the master sorcerer Satoru Gojou, has different plans for him: he will join Jujutsu High School and learn to control Rika in order to help people. Now a first-year at this school, Yuuta starts to learn Jujutsu arts and combat malignant beings. Alongside his new classmates Maki Zenin, a Jujutsu weapons expert; Toge Inumaki, a spellcaster who uses his words as weapons; and Panda, a seemingly walking and talking panda bear, Yuuta begins to find his place in the world and, for once, to feel comfortable with his abilities. However, as his training progresses, Yuuta comes to learn that the dangers of the Jujutsu world go far beyond that of wicked spirits. -- -- Movie - ??? ??, ???? -- 97,895 N/A -- -- High School DxD BorN: Yomigaeranai Fushichou -- -- TNK -- 1 ep -- Light novel -- Action Ecchi Comedy Harem Romance Demons School -- High School DxD BorN: Yomigaeranai Fushichou High School DxD BorN: Yomigaeranai Fushichou -- Unaired anime episode bundled with the limited edition of High School DxD DX.2. -- OVA - Dec 9, 2015 -- 97,637 7.44
Kidou Keisatsu Patlabor 2 the Movie -- -- Production I.G, Production Reed -- 1 ep -- Original -- Military Sci-Fi Mystery Police Drama Mecha -- Kidou Keisatsu Patlabor 2 the Movie Kidou Keisatsu Patlabor 2 the Movie -- Three years after the Babylon Project conspiracy is resolved, the members of Kiichi Gotou's Patlabor unit have gone their separate ways. Gotou remains with the Patlabor team, accompanied by Shinobu Nagumo, his romantic crush and comrade. -- -- Playing into the public's skepticism toward the Japanese Ground Self-Defense Force, a terrorist organization begins to work from within the military to cause destruction and mass civil unrest throughout Japan. Nagumo learns that the mastermind behind the growing terrorist plot is none other than Yukihito Tsuge, her former mentor and lover. -- -- Gotou reassembles his former Patlabor team, spearheaded by pilot Noa Izumi. Leading the team into a mission to arrest Tsuge, Nagumo must come to terms with her complicated past relationships in order to save Japan. -- -- -- Licensor: -- Bandai Visual USA, Maiden Japan, Manga Entertainment -- Movie - Aug 7, 1993 -- 26,031 7.90
Kidou Keisatsu Patlabor 2 the Movie -- -- Production I.G, Production Reed -- 1 ep -- Original -- Military Sci-Fi Mystery Police Drama Mecha -- Kidou Keisatsu Patlabor 2 the Movie Kidou Keisatsu Patlabor 2 the Movie -- Three years after the Babylon Project conspiracy is resolved, the members of Kiichi Gotou's Patlabor unit have gone their separate ways. Gotou remains with the Patlabor team, accompanied by Shinobu Nagumo, his romantic crush and comrade. -- -- Playing into the public's skepticism toward the Japanese Ground Self-Defense Force, a terrorist organization begins to work from within the military to cause destruction and mass civil unrest throughout Japan. Nagumo learns that the mastermind behind the growing terrorist plot is none other than Yukihito Tsuge, her former mentor and lover. -- -- Gotou reassembles his former Patlabor team, spearheaded by pilot Noa Izumi. Leading the team into a mission to arrest Tsuge, Nagumo must come to terms with her complicated past relationships in order to save Japan. -- -- Movie - Aug 7, 1993 -- 26,031 7.90
Le Chevalier D'Eon -- -- Production I.G -- 24 eps -- Original -- Historical Magic Mystery Seinen Supernatural -- Le Chevalier D'Eon Le Chevalier D'Eon -- In 18th century Paris, a coffin is found floating down the Seine River. It carries the corpse of noblewoman Lia de Beaumont: a spy of King Louis XV, and whose younger brother Charles d'Eon has just been knighted. When several disappearances occur throughout Paris, the young knight believes that they are somehow connected to his sister's death. Hoping to find her killers, d'Eon joins the secret police to investigate the incidents. -- -- Following the clues, they piece together that a conspiracy between members of the French and Russian nobility, spurred on by a cult, may be behind the disappearances. D'Eon concludes that Lia may have uncovered the truth while on a mission and was killed as a result. -- -- That night, the secret police are to arrest the Duke of Orléans on suspicion of being the mastermind. One of their own transforms into a demon called a Gargoyle and massacres the group. D'Eon attempts to rescue the sole survivor, only to find that he too has been transformed. During the ensuing battle, d'Eon is possessed by Lia's vengeful soul, who takes command of his body and slays the Gargoyle herself. In the aftermath, d'Eon must gather allies to discover the depth of this supernatural conspiracy. -- -- -- Licensor: -- ADV Films, Funimation -- TV - Jul 2, 2006 -- 50,521 7.22
Le Chevalier D'Eon -- -- Production I.G -- 24 eps -- Original -- Historical Magic Mystery Seinen Supernatural -- Le Chevalier D'Eon Le Chevalier D'Eon -- In 18th century Paris, a coffin is found floating down the Seine River. It carries the corpse of noblewoman Lia de Beaumont: a spy of King Louis XV, and whose younger brother Charles d'Eon has just been knighted. When several disappearances occur throughout Paris, the young knight believes that they are somehow connected to his sister's death. Hoping to find her killers, d'Eon joins the secret police to investigate the incidents. -- -- Following the clues, they piece together that a conspiracy between members of the French and Russian nobility, spurred on by a cult, may be behind the disappearances. D'Eon concludes that Lia may have uncovered the truth while on a mission and was killed as a result. -- -- That night, the secret police are to arrest the Duke of Orléans on suspicion of being the mastermind. One of their own transforms into a demon called a Gargoyle and massacres the group. D'Eon attempts to rescue the sole survivor, only to find that he too has been transformed. During the ensuing battle, d'Eon is possessed by Lia's vengeful soul, who takes command of his body and slays the Gargoyle herself. In the aftermath, d'Eon must gather allies to discover the depth of this supernatural conspiracy. -- -- TV - Jul 2, 2006 -- 50,521 7.22
Ling Long: Incarnation -- -- YHKT Entertainment -- 6 eps -- Original -- Action Sci-Fi Horror Demons Drama Thriller -- Ling Long: Incarnation Ling Long: Incarnation -- In the not-too-distant future, the human world has long been overpopulated. Humanity marched to the stars in search of a new home, and just as this was going on, the moon's alignment caused massive earthquakes to ripple across the world, lasting several decades. Humanity was demolished. When the land finally recovered, humanity reemerged to face this strange yet familiar world. Will we, who once lorded over this domain, still remain the masters of this world? -- -- (Source: Yu Alexius Anime Portal) -- ONA - Jul 13, 2019 -- 2,572 7.30
Lostorage Conflated WIXOSS -- -- J.C.Staff -- 12 eps -- Card game -- Game Psychological -- Lostorage Conflated WIXOSS Lostorage Conflated WIXOSS -- The peaceful days turn out to be short-lived as the shadow of another Selector Battle looms large. Kiyoi Mizushima is the first to notice that things are amiss, and she makes her move to put an end to the cycle of darkness.The Battle this time includes a new card, "Key," and has been set up with rules different than before. With both the mastermind and their motive shrouded in mystery, the darkness grows ever deeper and more menacing. Suzuko Homura, Chinatsu Morishita, Hanna Mikage, Ruuko Kominato, Yuzuki Kurebayashi, Hitoe Uemura, and Akira Aoi, the Selectors gather once again. -- -- (Source: ANN) -- 25,986 7.09
Lupin III: Lupin vs. Fukusei-ningen -- -- Tokyo Movie Shinsha -- 1 ep -- Manga -- Action Adventure Mystery Comedy Seinen -- Lupin III: Lupin vs. Fukusei-ningen Lupin III: Lupin vs. Fukusei-ningen -- Lupin, the master thief/spy/Jack of all Trades, has been executed, but he is still alive, and not even Lupin himself knows how that is possible. While trying to figure out, however, he and his gang are thrust into a conspiracy involving clones, Lupin's un-trustworthy rival Fujiko, and a miniature madman's plot to take over the world. -- -- (Source: ANN) -- -- Licensor: -- Discotek Media, Geneon Entertainment USA -- Movie - Dec 16, 1978 -- 10,133 6.98
Mouse -- -- Production Reed, Studio Deen, Studio Hibari -- 12 eps -- Manga -- Action Harem Comedy Ecchi Shounen -- Mouse Mouse -- Teacher Sorata Muon carries on his family's centuries-old old tradition of being the master thief Mouse who can steal anything after properly alerting authorities of his intentions so they can be there yet fail to stop him. He is assisted by 3 nubile female assistants who also use the teaching cover and who, in typical Satoru Akahori, favor tight/skimpy/bondage outfits over their ample curves as they constantly pursue Sorata much more than he pursues them, although the girls do get some attention from their master. Not only is Mouse pursued by the girls & the local law enforcement authorities, there is also a secret art protection society employing the services of a former ally of Sorata's after his pretty little hide, all in 15 minute episodes. -- -- Licensor: -- Media Blasters -- TV - Jan 6, 2003 -- 17,111 6.02
Mouse -- -- Production Reed, Studio Deen, Studio Hibari -- 12 eps -- Manga -- Action Harem Comedy Ecchi Shounen -- Mouse Mouse -- Teacher Sorata Muon carries on his family's centuries-old old tradition of being the master thief Mouse who can steal anything after properly alerting authorities of his intentions so they can be there yet fail to stop him. He is assisted by 3 nubile female assistants who also use the teaching cover and who, in typical Satoru Akahori, favor tight/skimpy/bondage outfits over their ample curves as they constantly pursue Sorata much more than he pursues them, although the girls do get some attention from their master. Not only is Mouse pursued by the girls & the local law enforcement authorities, there is also a secret art protection society employing the services of a former ally of Sorata's after his pretty little hide, all in 15 minute episodes. -- TV - Jan 6, 2003 -- 17,111 6.02
Naruto: Shippuuden Movie 3 - Hi no Ishi wo Tsugu Mono -- -- Studio Pierrot -- 1 ep -- Manga -- Action Comedy Martial Arts Shounen Super Power -- Naruto: Shippuuden Movie 3 - Hi no Ishi wo Tsugu Mono Naruto: Shippuuden Movie 3 - Hi no Ishi wo Tsugu Mono -- After being sent to investigate the alarming disappearance of four bloodline limit-wielding ninjas from different countries, Kakashi Hatake, Naruto Uzumaki, Sakura Haruno, and Sai successfully discover their whereabouts and inform the Hokage. Unexpectedly, Tsunade's further arrangements fall apart when Hiruko—the mastermind behind the incident and also a former Konohagakure ninja obsessed with power—appears to announce that he has absorbed the missing ninjas' unique abilities. On the verge of becoming invincible, he seeks one more bloodline limit before starting an all-out war to take over the world. -- -- As Konohagakure's past connections with Hiruko raise suspicions among the nations about its involvement in the affair, Tsunade receives an ultimatum to solve the crisis. Left with no other choice, she decides to follow Kakashi's lead after he presents a daring yet salutary scheme—a proposal that could send him to certain death. However, Naruto opposes such a plan! Despite the Hokage's decision, he is determined to save his teacher's life, even if it means fighting friend and foe alike. -- -- -- Licensor: -- VIZ Media -- Movie - Aug 1, 2009 -- 154,081 7.34
Naruto: Shippuuden Movie 3 - Hi no Ishi wo Tsugu Mono -- -- Studio Pierrot -- 1 ep -- Manga -- Action Comedy Martial Arts Shounen Super Power -- Naruto: Shippuuden Movie 3 - Hi no Ishi wo Tsugu Mono Naruto: Shippuuden Movie 3 - Hi no Ishi wo Tsugu Mono -- After being sent to investigate the alarming disappearance of four bloodline limit-wielding ninjas from different countries, Kakashi Hatake, Naruto Uzumaki, Sakura Haruno, and Sai successfully discover their whereabouts and inform the Hokage. Unexpectedly, Tsunade's further arrangements fall apart when Hiruko—the mastermind behind the incident and also a former Konohagakure ninja obsessed with power—appears to announce that he has absorbed the missing ninjas' unique abilities. On the verge of becoming invincible, he seeks one more bloodline limit before starting an all-out war to take over the world. -- -- As Konohagakure's past connections with Hiruko raise suspicions among the nations about its involvement in the affair, Tsunade receives an ultimatum to solve the crisis. Left with no other choice, she decides to follow Kakashi's lead after he presents a daring yet salutary scheme—a proposal that could send him to certain death. However, Naruto opposes such a plan! Despite the Hokage's decision, he is determined to save his teacher's life, even if it means fighting friend and foe alike. -- -- Movie - Aug 1, 2009 -- 154,081 7.34
One Piece Film: Gold -- -- Toei Animation -- 1 ep -- Manga -- Action Adventure Comedy Drama Fantasy Shounen -- One Piece Film: Gold One Piece Film: Gold -- Monkey D. Luffy and his Straw Hat Crew have finally arrived on Gran Tesoro, a ship carrying the largest entertainment city in the world. Drawn in by the chances of hitting the jackpot, the crew immediately head to the casino. There, they quickly find themselves on a winning streak, playing with what seems to be endless luck. -- -- When offered a special gamble by Gild Tesoro—the master of the city himself—the crew agrees, choosing to believe in their captain's luck. However, when they find themselves victims of a despicable scam, the crew quickly realize that there is something darker happening beneath the city's surface. -- -- Left penniless and beaten down, the Straw Hat Crew are forced to rely on another gamble of a plan. With the help of a new friend or two, the group must work to reclaim what they've lost before time, and what remains of their luck, runs out. -- -- -- Licensor: -- Funimation -- Movie - Jul 23, 2016 -- 128,942 7.94
One Piece Movie 14: Stampede -- -- Toei Animation -- 1 ep -- Manga -- Action Adventure Comedy Drama Fantasy Shounen Super Power -- One Piece Movie 14: Stampede One Piece Movie 14: Stampede -- The world's greatest exposition of the pirates, by the pirates, for the pirates—the Pirates Festival. Luffy and the rest of the Straw Hat Crew receive an invitation from its host Buena Festa who is known as the Master of Festivities. They arrive to find a venue packed with glamorous pavilions and many pirates including the ones from the Worst Generation. The place is electric. -- -- (Source: ANN) -- Movie - Aug 9, 2019 -- 84,894 8.19
One Piece Movie 4: Dead End no Bouken -- -- Toei Animation -- 1 ep -- Manga -- Action Adventure Comedy Super Power Fantasy Shounen -- One Piece Movie 4: Dead End no Bouken One Piece Movie 4: Dead End no Bouken -- Luffy and crew arrive at the harbour of Anabaru. The local casino is holding a competition in which the winner will obtain a huge monetary reward if he reaches the finishing line first. Nami is elated and decides to participate in the competition. However, there is a conspiracy going behind the competition and the mastermind is an ex-military commander, Gasparde. His plan is to lure all the pirates to the military base and send them to their deaths. Luffy and gang have to overcome the numerous tests and tribulations along the way to complete this dead-end adventure. -- -- (Source: ANN) -- Movie - Mar 1, 2003 -- 73,017 7.58
Phantom: Requiem for the Phantom -- -- Bee Train -- 26 eps -- Visual novel -- Action Drama Seinen Thriller -- Phantom: Requiem for the Phantom Phantom: Requiem for the Phantom -- Mafia is rife in America where assassinations are a regular occurrence on the streets. Inferno, a mysterious company, is behind most of these dealings through the use of their near-invincible human weapon, "Phantom." -- -- One day, a Japanese tourist accidentally witnesses Phantom's latest murder. Desperate to escape, the tourist hides in a secluded building. However, Phantom, revealed to be a young woman named Ein, and the leader of Inferno "Scythe Master" captures the tourist and brainwashes him. -- -- Given the name "Zwei," this once peaceful tourist is now a puppet of Inferno with no memories. Drawn into a world of lies, deceit, and violence, Zwei must fight to survive, hopefully to one day regain his memories and escape from this world where he is constantly on the brink of death. -- -- -- Licensor: -- Funimation -- 276,682 8.00
Seikoku no Dragonar -- -- C-Station -- 12 eps -- Light novel -- Comedy Ecchi Fantasy School -- Seikoku no Dragonar Seikoku no Dragonar -- Learning to ride and tame dragons comes easy to most students at Ansarivan Dragonar Academy—except for first-year student Ash Blake, who is known by his fellow classmates as the "number one problem child." Poor Ash is the laughing stock at school because, despite his unfashionably large star-shaped brand that marks him as a future dragon master, he has nothing to show for it. His dragon has never appeared. -- -- Until now, that is. One fateful day, Ash's dragon awakes in full glory, but appears different than any dragon ever seen before—in the form of a beautiful girl! What's worse, Ash soon discovers that this new dragon has attitude to spare, as she promptly informs him that she is the master, and he, the servant. -- -- Ash's problems with dragon riding have only just begun. -- -- (Source: ANN) -- -- Licensor: -- Funimation -- TV - Apr 5, 2014 -- 174,937 6.50
Seikoku no Dragonar -- -- C-Station -- 12 eps -- Light novel -- Comedy Ecchi Fantasy School -- Seikoku no Dragonar Seikoku no Dragonar -- Learning to ride and tame dragons comes easy to most students at Ansarivan Dragonar Academy—except for first-year student Ash Blake, who is known by his fellow classmates as the "number one problem child." Poor Ash is the laughing stock at school because, despite his unfashionably large star-shaped brand that marks him as a future dragon master, he has nothing to show for it. His dragon has never appeared. -- -- Until now, that is. One fateful day, Ash's dragon awakes in full glory, but appears different than any dragon ever seen before—in the form of a beautiful girl! What's worse, Ash soon discovers that this new dragon has attitude to spare, as she promptly informs him that she is the master, and he, the servant. -- -- Ash's problems with dragon riding have only just begun. -- -- (Source: ANN) -- TV - Apr 5, 2014 -- 174,937 6.50
Sekai Saikou no Ansatsusha, Isekai Kizoku ni Tensei suru -- -- SILVER LINK., Studio Palette -- ? eps -- Light novel -- Action Fantasy -- Sekai Saikou no Ansatsusha, Isekai Kizoku ni Tensei suru Sekai Saikou no Ansatsusha, Isekai Kizoku ni Tensei suru -- "I'm going to live for myself!" -- -- The greatest assassin on Earth knew only how to live as a tool for his employers—until they stopped letting him live. Reborn by the grace of a goddess into a world of swords and sorcery, he's offered a chance to do things differently this time around, but there's a catch...He has to eliminate a super-powerful hero who will bring about the end of the world unless he is stopped. -- -- Now known as Lugh Tuatha Dé, the master assassin certainly has his hands full, particularly because of all the beautiful girls who constantly surround him. Lugh may have been an incomparable killer, but how will he fare against foes with powerful magic? -- -- (Source: Yen Press) -- TV - Jul ??, 2021 -- 10,570 N/A -- -- Karen Senki -- -- Next Media Animation -- 11 eps -- Original -- Action Sci-Fi -- Karen Senki Karen Senki -- In the post-apocalyptic aftermath of a war between machines and their creators, machines rule while humans exist in a state of servitude. Titular character Karen leads Resistance Group 11, an eclectic group of humans who find themselves fighting for their lives as they are hunted by the robots in each episode. Is this the end of humanity? Are they fighting a losing battle? -- -- Through Karen, we delve into a struggle between right and wrong, between indifference and love that explores some of the deepest questions about humanity. What is the difference between a thinking machine and a human being? What is a soul? -- -- (Source: Crunchyroll) -- ONA - Sep 27, 2014 -- 10,550 5.78
Shijou Saikyou no Deshi Kenichi -- -- TMS Entertainment -- 50 eps -- Manga -- Action Comedy Martial Arts School Shounen -- Shijou Saikyou no Deshi Kenichi Shijou Saikyou no Deshi Kenichi -- "Weak Legs" Kenichi Shirahama would rather spend his time reading self improvement books than fighting. However, when he finally works up the courage to become strong and join his school's karate club, he is coerced into fighting a bullying upperclassman who is intent on getting him kicked out of the club. He is about to give it all up until he falls for his mysterious new classmate, Miu Furinji. In order to face this challenge, he undergoes rigorous training at the dojo she lives at, Ryouzanpaku. Some initial training by the masters there allow him to defeat his upperclassman, however his fighting prowess brings him to the attention of the powerful gang of delinquents, Ragnarok. Wishing to protect the things he loves and determined to have the strength to face the increasing adversity, he must learn various martial arts from the dojo's resident masters, taking Karate, Muay Thai, Ju Jitsu and Chinese Martial Arts and combining them to create his own fighting style! -- -- Licensor: -- Discotek Media, Funimation -- TV - Oct 7, 2006 -- 248,869 8.10
Shijou Saikyou no Deshi Kenichi -- -- TMS Entertainment -- 50 eps -- Manga -- Action Comedy Martial Arts School Shounen -- Shijou Saikyou no Deshi Kenichi Shijou Saikyou no Deshi Kenichi -- "Weak Legs" Kenichi Shirahama would rather spend his time reading self improvement books than fighting. However, when he finally works up the courage to become strong and join his school's karate club, he is coerced into fighting a bullying upperclassman who is intent on getting him kicked out of the club. He is about to give it all up until he falls for his mysterious new classmate, Miu Furinji. In order to face this challenge, he undergoes rigorous training at the dojo she lives at, Ryouzanpaku. Some initial training by the masters there allow him to defeat his upperclassman, however his fighting prowess brings him to the attention of the powerful gang of delinquents, Ragnarok. Wishing to protect the things he loves and determined to have the strength to face the increasing adversity, he must learn various martial arts from the dojo's resident masters, taking Karate, Muay Thai, Ju Jitsu and Chinese Martial Arts and combining them to create his own fighting style! -- TV - Oct 7, 2006 -- 248,869 8.10
Warau Salesman Tokubetsu Bangumi -- -- Shin-Ei Animation -- 14 eps -- Manga -- Psychological Supernatural Seinen -- Warau Salesman Tokubetsu Bangumi Warau Salesman Tokubetsu Bangumi -- A special program of Warau Salesman, these episodes were released in a blast format on 3 days in a nearly 2 hour long timeslot each. The individual episodes have their own OPs. The first blast release differed from the main series by having live-action footage of real locations in Japan before delving into the story for each episode. The 2nd had Moguro with the Master interacting with the viewer as if behind the scenes for a studio before delving into each episode. And the 3rd had Moguro and the Master playing outside in the snow as if reporting on an on-location event to the viewer before delving into each episode. -- Special - Dec 26, 1992 -- 653 N/A -- -- Nouryou Anime: Denkyuu Ika Matsuri -- -- - -- 1 ep -- Original -- Psychological Dementia Horror -- Nouryou Anime: Denkyuu Ika Matsuri Nouryou Anime: Denkyuu Ika Matsuri -- Death is the gateway to birth. The deceased crosses the line to join the kingdom of the dead. He sees there the dance of the sperm and the egg. He is drawn towards the sky. This is the path to the afterlife. -- -- (Source: starandshadow.org.uk) -- Movie - ??? ??, 1993 -- 615 4.58
Xue Se Cang Qiong -- -- CG Year -- 26 eps -- Web manga -- Action Adventure Mystery Horror Thriller Fantasy -- Xue Se Cang Qiong Xue Se Cang Qiong -- Li Mingyang was originally an ordinary office worker. Because of a strange QR code, he was trapped in a killing city. Here everyone is forced to participate in a survival game that is going to kill or be killed. In the process of finding a way out of the city, the mastermind behind the whole incident surfaced step by step. -- ONA - Aug 18, 2017 -- 1,955 6.32
xxxHOLiC Rou -- -- Production I.G -- 2 eps -- - -- Mystery Supernatural -- xxxHOLiC Rou xxxHOLiC Rou -- 10 years after the events of xxxHOLiC Shunmuki, a melancholic Kimihiro Watanuki has taken over the shop formerly run by the mysterious Yuuko due to a promise he made to her. His companions Maru, Moro, and Mokona live together with him in relative contentment, and some familiar faces arrive every now and then: former rival turned-steadfast friend Shizuka Doumeki, and the former psychic prodigy Kohane Tsuyuri. While Kohane studies folklore under Doumeki at university, they encounter a case that is perfect for the master of the shop. -- -- Eventually, Watanuki receives a visit from Doumeki's grandfather, Haruka. He requests that Watanuki investigates his grandson's dreams. While inside the dream world, he discovers how their past adventures played out from Doumeki's perspective of view, leading Watanuki to discover truths from 10 years ago and secrets about the ties that bind their friendship. -- -- OVA - Apr 23, 2010 -- 58,538 8.22
Yamato Takeru -- -- Nippon Animation -- 37 eps -- Original -- Action Adventure Fantasy Magic Mecha Sci-Fi Shounen Space -- Yamato Takeru Yamato Takeru -- In the 25th century, a spaceship carrying 300 people leaves the earth in search of a new world in the solar system, but an unexpected accident occurs. They crash into a black hole which is connected to another universe. The people on the ship are cast adrift in an emergency capsule to a planet called Ismo. The story begins 12 years after they have reached Ismo. -- -- Ismo is a star of the Onam System, which corresponds to the Solar System in our universe. It is the only planet left in the Onam System. The Death Star called Yomi is a comet which regularly approaches the Onam System. -- -- There were once 8 planets in the Onam System. Many years ago, in the time of the gods, there was a war against the evil monster Yamatano Orochi (an 8-headed snake-like creature). The gods won the battle. Yamatano Orochi was locked into 8 stones, one of which is buried deep in the center of each planet. Nobody was supposed to have access to the core of the planets. However Tsukuyomi, an evil god who rules Yomi, succeeded in reaching the stones one after another, destroying 7 of the planets using his powerful robots, the Sky Warriors. However, when he tried to acquire the last stone from the planet Ismo, the most powerful Sky Warrior, Susanoo, got out of control and was blown away. -- -- A million years later, the Death Star Yomi is approaching the Onam System once again. Tsukuyomi, the master of Yomi, plans to take this opportunity to realize his dream of ruling the entire universe. He is desperate for the last stone containing Yamatano Orochi. If Tsukuyomi can get hold of this stone, Yamatano Orochi will return to life and its power will become his. Tsukuyomi needs Sky Warrior Susanoo to capture the stone, and sends 8 Sky Soldiers to get Susanoo back. But it is too late. Susanoo no longer belongs to Tsukuyomi. It belongs to Takeru, a 13-year-old boy from Earth, who happened to discover the buried robot Susanoo and woke it from its million-year-long sleep. Takeru becomes involved in the battle against the Sky Soldiers and their evil master, Tsukuyomi. Susanoo stands up to protect his friends and their planet. -- -- (Source: AnimeNfo) -- 1,830 6.75
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'The Masterwork' Award Winning Fish-Knife
2012 The Masters Grand Slam of Curling
2012 The Masters Grand Slam of Curling Men's event
2012 The Masters Grand Slam of Curling Women's event
2013 The Masters Grand Slam of Curling
2014 The Masters Grand Slam of Curling
2015 The Masters Grand Slam of Curling
Alcofrisbas, the Master Magician
Ancient Teachings of the Masters
Answer to the Master
At the Feet of the Master
Ballad of the Masterthief Ole Hoiland
Birds of the Master
Blood for the Master
Blow Monkeys the Masters
Challenge of the Masters
Cobras and Fire (The Mastermind Redux)
DJ Pied Piper and the Masters of Ceremonies
Farewell to the Master
Halo: The Master Chief Collection
He-Man and the Masters of the Universe
He-Man and the Masters of the Universe (2002 TV series)
He-Man and the Masters of the Universe (2012 DC comic)
I Shall Exterminate Everything Around Me That Restricts Me from Being the Master
Japan Is the Masterpiece, but New Too
Jive Bunny and the Mastermixers
Jolina Sings the Masters
Let's Party (Jive Bunny and the Mastermixers song)
List of He-Man and the Masters of the Universe (2002 TV series) episodes
List of He-Man and the Masters of the Universe characters
List of He-Man and the Masters of the Universe episodes
List of The Master of Hestviken characters
Mani Madhava Chakyar: The Master at Work
Pageant of the Masters
Parable of the Master and Servant
Pokmon: The Mastermind of Mirage Pokmon
R&G (Rhythm & Gangsta): The Masterpiece
Rule of the Master
Secrets of the Masters
Slaves of the Mastery
The Bedroom Secrets of the Master Chefs
The Dark Knight III: The Master Race
The Last of the Masters
Thelonious Sphere Monk: Dreaming of the Masters Series Vol. 2
The Master's Bedroom Is Worth Spending a Night In
The Master's Seminary
The Master's Touch
The Master's University
The Master (19611984)
The Master (1980 film)
The Master (1992 film)
The Master (2012 film)
The Master Algorithm
The Master (American TV series)
The Master: An Adventure Story
The Master and his Pupil
The Master and His Servants
The Master and Margarita
The Master and Margarita (1988 TV series)
The Master and Margarita (1994 film)
The Master and Margarita (disambiguation)
The Master and Margarita (miniseries)
The Master as I Saw Him
The Master (Australian game show)
The Master Builder
The Master Butchers Singing Club
The Master Cracksman
The Master Detective
The Master (Doctor Who)
The Master Game
The Master Genealogist
The Masterharper of Pern
The Master (Indonesian TV series)
The Master Key
The Master Key (novel)
The Master Maid
The Mastermind Jinda Sukha
The Master Mind of Mars
The Master Musicians of Jajouka led by Bachir Attar
The Master Musicians of Joujouka
The Master of Ballantrae
The Master of Ballantrae (1953 film)
The Master of Death (film)
The Master of Disaster
The Master of Disguise
The Master of Go
The Master of Hestviken
The Master of Life
The Master of Nuremberg
The Master of Petersburg
The Master of Ragnarok & Blesser of Einherjar
The Master of Revenge
The Master of Tai Chi (TV series)
The Masterpiece (album)
The Masterpiece (Hong Kong)
The Masterpiece Society
The Master Plan (1954 film)
The Master Plan (2021 film)
The Masterplan (album)
The Masterplan (song)
The Masters Apprentices
The Masters Apprentices (1967 album)
The Masters of Luxor (audio drama)
The Mastersons
The Masters Review
The Master Touch
The Master Trio
The Master Trust Bank of Japan
The Mastery of John Coltrane, Vol. 2: To the Beat of a Different Drum
The Touch of the Master's Hand
The Way of the Master
Walang Tulugan with the Master Showman
What the Master Would Not Discuss



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