classes ::: injunction, Sanskrit, class, subject, Hinduism, God,
children ::: Bhakti Yoga (quotes), Dream Yoga (log), Guru Yoga (book), Integral Yoga (defs), Integral Yoga (my Yoga), Jnana Yoga (quotes), Letters On Yoga II (fuller toc), Savitri (my Integral Yoga), The Synthesis Of Yoga (quotes count), The Synthesis Of Yoga (toc), Yoga (quotes)
branches ::: Adhyatmayoga, Bhakti-Yoga, Deity Yoga, Guru Yoga, Hatha Yoga, Integral Yoga, Jnana Yoga, Karma Yoga, my Yoga, Raja Yoga, Raja-Yoga, Yoga, Yoga Nidra

Instances, Classes, See Also, Object in Names
Definitions, . Quotes . - . Chapters .


object:Yoga
object:Yogas
class:injunction
language class:Sanskrit
class:class
class:subject
subject class:Hinduism
class:God


see also ::: Integral, Karma, Jnana, Bhakti, Raja, Deity, Guru, Dream, Nidra, Kriya, Hatha


--- DEFS
The principle of Yoga is the turning of one or of all powers of our human existence into a means of reaching the divine Being.

In the right view both of life and of Yoga all life is either consciously or subconsciously a Yoga. For we mean by this term a methodised effort towards self-perfection by the expression of the secret potentialities latent in the being and-highest condition of victory in that effort - All life, all thought, all energising of the faculties, all experiences passive or active, become thenceforward so many shocks which disintegrate the teguments of the soul and remove the obstacles to the inevitable efflorescence.' ~ Sri Aurobindo, The Synthesis Of Yoga

--- SHORT OVERVIEWS

--- LONGER OVERVIEWS

see also ::: God




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--- OBJECT INSTANCES [125]


1.001_-_The_Aim_of_Yoga
1.007_-_Initial_Steps_in_Yoga_Practice
1.008_-_The_Principle_of_Self-Affirmation
1.009_-_Perception_and_Reality
1.00c_-_INTRODUCTION
1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
1.013_-_Defence_Mechanisms_of_the_Mind
1.01_-_Hatha_Yoga
1.01_-_Prayer
1.01_-_SAMADHI_PADA
1.01_-_The_First_Steps
1.020_-_The_World_and_Our_World
1.024_-_Affiliation_With_Larger_Wholes
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
1.028_-_Bringing_About_Whole-Souled_Dedication
1.02_-_Karma_Yoga
1.02_-_Prana
1.02_-_SADHANA_PADA
1.02_-_The_Philosophy_of_Ishvara
1.031_-_Intense_Aspiration
1.032_-_Our_Concept_of_God
1.035_-_The_Recitation_of_Mantra
1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice
1.037_-_Preventing_the_Fall_in_Yoga
1.038_-_Impediments_in_Concentration_and_Meditation
1.03_-_Japa_Yoga
1.03_-_Spiritual_Realisation,_The_aim_of_Bhakti-Yoga
1.03_-_The_Psychic_Prana
1.03_-_YIBHOOTI_PADA
1.040_-_Re-Educating_the_Mind
1.045_-_Piercing_the_Structure_of_the_Object
1.04_-_KAI_VALYA_PADA
1.04_-_Nada_Yoga
1.04_-_The_Control_of_Psychic_Prana
1.04_-_The_Need_of_Guru
1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps
1.053_-_A_Very_Important_Sadhana
1.056_-_Lack_of_Knowledge_is_the_Cause_of_Suffering
1.057_-_The_Four_Manifestations_of_Ignorance
1.05_-_Bhakti_Yoga
1.05_-_Pratyahara_and_Dharana
1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher
1.060_-_Tracing_the_Ultimate_Cause_of_Any_Experience
1.06_-_Dhyana_and_Samadhi
1.06_-_Incarnate_Teachers_and_Incarnation
1.06_-_Raja_Yoga
1.070_-_The_Seven_Stages_of_Perfection
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.078_-_Kumbhaka_and_Concentration_of_Mind
1.07_-_Jnana_Yoga
1.07_-_Raja-Yoga_in_Brief
1.07_-_The_Mantra_-_OM_-_Word_and_Wisdom
1.080_-_Pratyahara_-_The_Return_of_Energy
1.081_-_The_Application_of_Pratyahara
1.083_-_Choosing_an_Object_for_Concentration
1.089_-_The_Levels_of_Concentration
1.08_-_Adhyatma_Yoga
1.08_-_Introduction_to_Patanjalis_Yoga_Aphorisms
1.08_-_Worship_of_Substitutes_and_Images
1.094_-_Understanding_the_Structure_of_Things
1.096_-_Powers_that_Accrue_in_the_Practice
1.097_-_Sublimation_of_Object-Consciousness
1.098_-_The_Transformation_from_Human_to_Divine
1.099_-_The_Entry_of_the_Eternal_into_the_Individual
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Kundalini_Yoga
1.09_-_The_Chosen_Ideal
1.107_-_The_Bestowal_of_a_Divine_Gift
1.10_-_Concentration_-_Its_Practice
1.10_-_Mantra_Yoga
1.10_-_The_Methods_and_the_Means
1.11_-_Powers
1.12_-_Independence
2.01_-_The_Preparatory_Renunciation
2.02_-_The_Bhakta.s_Renunciation_results_from_Love
2.03_-_The_Naturalness_of_Bhakti-Yoga_and_its_Central_Secret
2.04_-_The_Forms_of_Love-Manifestation
2.05_-_Universal_Love_and_how_it_leads_to_Self-Surrender
2.06_-_The_Higher_Knowledge_and_the_Higher_Love_are_one_to_the_true_Lover
2.07_-_The_Triangle_of_Love
2.08_-_The_God_of_Love_is_his_own_proof
2.09_-_Human_representations_of_the_Divine_Ideal_of_Love
2.10_-_Conclusion
Adhyatmayoga
Amrita_Gita
Bhakti
Bhakti-Yoga
Bhakti_Yoga_(quotes)
Deep_Meditation
Deity_Yoga
elements_in_the_yoga
God_Exists
Guru_Bhakti_Yoga
Guru_Yoga
Hatha_Yoga
Integral_Yoga
Integral_Yoga_(defs)
Jnana_Yoga
Jnana_Yoga_(quotes)
Karma_Yoga
knowledge
Love
mcw
my_Yoga
Patanjali
Patanjali_Yoga_Sutras
Raja_Yoga
Raja-Yoga
Savitri
Savitri_(my_Integral_Yoga)
Swami_Krishnananda
Swami_Sivananda_Saraswati
the_Chakras
the_Path_of_Devotion
The_Study_and_Practice_of_Yoga
The_Synthesis_Of_Yoga
The_Yoga_of_Divine_Love
Thought_Power
Thus_Awakens_Swami_Sivananda
trimarga
triple_path
Yoga_Nidra
Yoga_(quotes)

--- PRIMARY CLASS


class
God
injunction
quotes
subject
Yoga

--- SEE ALSO


Bhakti
Deity
Dream
God
Guru
Hatha
Integral
Jnana
Karma
Kriya
Nidra
Raja

--- SIMILAR TITLES [3]


0.01 - Life and Yoga
0.04 - The Systems of Yoga
01.02 - The Object of the Integral Yoga
01.03 - The Yoga of the King The Yoga of the Souls Release
01.03 - Yoga and the Ordinary Life
01.05 - The Yoga of the King The Yoga of the Spirits Freedom and Greatness
02.06 - The Integral Yoga and Other Yogas
1.001 - The Aim of Yoga
1.007 - Initial Steps in Yoga Practice
1.010 - Self-Control - The Alpha and Omega of Yoga
1.01 - Hatha Yoga
1.02 - Karma Yoga
1.02 - Karmayoga
1.02 - Pranayama, Mantrayoga
1.036 - The Rise of Obstacles in Yoga Practice
1.037 - Preventing the Fall in Yoga
1.03 - Japa Yoga
1.03 - Spiritual Realisation, The aim of Bhakti-Yoga
1.04 - Nada Yoga
1.052 - Yoga Practice - A Series of Positive Steps
1.05 - Bhakti Yoga
1.06 - Raja Yoga
1.07 - Jnana Yoga
1.07 - Raja-Yoga in Brief
1.08 - Adhyatma Yoga
1.08 - Introduction to Patanjalis Yoga Aphorisms
1.09 - Kundalini Yoga
1.1.02 - The Aim of the Integral Yoga
1.10 - Mantra Yoga
1.10 - The Yoga of the Intelligent Will
1.13 - The Supermind and the Yoga of Works
1.3.1.02 - The Object of Our Yoga
1.3.2.01 - I. The Entire Purpose of Yoga
2.01 - The Yoga and Its Objects
2.02 - Yoga
2.03 - The Integral Yoga
2.03 - The Naturalness of Bhakti-Yoga and its Central Secret
2.27 - Hathayoga
2.28 - Rajayoga
2.3.03 - Integral Yoga
3.2.02 - Yoga and Skill in Works
3.4.2 - Guru Yoga
4.01 - The Principle of the Integral Yoga
4.1.01 - The Intellect and Yoga
4.1.1.05 - The Central Process of the Yoga
Adhyatmayoga
Bhakti-Yoga
Bhakti Yoga (quotes)
Deity Yoga
Dream Yoga (log)
elements in the yoga
Essays In Philosophy And Yoga
Guru Bhakti Yoga
Guru Yoga
Guru Yoga (book)
Hatha Yoga
Integral Yoga
Integral Yoga (defs)
Integral Yoga Glossaries
Integral Yoga (my Yoga)
Jnana Yoga
Jnana Yoga (quotes)
Karma Yoga
Lecture 002 - on Sri Aurobindo and the Integral Yoga
Letters On Yoga
Letters On Yoga I
Letters On Yoga II
Letters On Yoga II (fuller toc)
Letters On Yoga III
Letters On Yoga IV
Master of our Yoga
Master of the Yoga
my Yoga
Patanjali Yoga Sutras
Practice And All Is Coming Abuse, Cult Dynamics, And Healing In Yoga And Beyond
Raja Yoga
Raja-Yoga
Record of Yoga
Savitri (my Integral Yoga)
Sivananda Companion to Yoga Sivananda Companion to Yoga
The Integral Yoga
The Origin Of Modern Pranic Healing And Arhatic Yoga
The Study and Practice of Yoga
The Synthesis Of Yoga
The Synthesis Of Yoga (quotes count)
The Synthesis Of Yoga (toc)
The Tibetan Yogas of Dream and Sleep
The Yoga of Divine Love
The Yoga Sutras
Tibetan Yoga Principles and Practices
Universal Love The Yoga Method of Buddha Maitreya
Yoga
Yoga Nidra
Yoga (quotes)
select ::: Being, God, injunctions, media, place, powers, subjects,
favorite ::: cwsa, everyday, grade, mcw, memcards (table), project, project 0001, Savitri, Savitri (extended toc), the Temple of Sages, three js, whiteboard,
temp ::: consecration, experiments, knowledge, meditation, psychometrics, remember, responsibility, temp, the Bad, the God object, the Good, the most important, the Ring, the source of inspirations, the Stack, the Tarot, the Word, top priority, whiteboard,

--- DICTIONARIES (in Dictionaries, in Quotes, in Chapters)


yoga ::: n. --> A species of asceticism among the Hindoos, which consists in a complete abstraction from all worldly objects, by which the votary expects to obtain union with the universal spirit, and to acquire superhuman faculties.

yoga. ::: "union"; union with the Reality; fusion of individual self with the universal Self; spiritual practice designed to purify one's mind and bring one closer to Self-realisation; the practice of stilling the mind, whereby thoughts, memories, emotions, associations and perceptions are refocused onto the Reality and where a natural disgarding takes place; there are four main paths of yoga &

yogasana :::. yogic poses

yoga marg&

yoga maya. ::: the power to veil the nature of something and to create an illusory appearance; the power of manifestation

yoga nidra. ::: a state of half-contemplation and half-sleep; light yogic sleep when the individual retains slight awareness; a state between sleep and wakefulness

yoga shakti. ::: cosmic energy

yoga siddhi. ::: spiritual psychic power resulting from the practice of yoga

yoga sutras. ::: the oldest known writing on the subject of yoga, written by the sage Patanjali, a yogi of ancient India, and considered to be the most authoritative text on yoga; also known as

Yoga Darshana, it is the basis of the yoga philosophy which is based on the philosophical system known as Sankhya

yoga vasistha. ::: a classical treatise on yoga, containing the instructions of the rishi Vasistha to Lord Rama on meditation and spiritual life, which is divided into six parts &

yoga yogi. :::those who have reached the state of bodiless consciousness through pranayama

yoga ::: joining, union; the union of the soul with the immortal being and consciousness and delight of the Divine; a methodised effort towards self-perfection by the expression of the potentialities latent in the being and union of the human individual with the universal and transcendent existence; [as opposed to Samkhya]: the concrete and synthetical realisation of truth in our experience; [a system of philosophy systematised by Patanjali, one of the six darsanas].

yogacatustaya (Yogachatushtaya) ::: [the catustaya of yoga]. ::: yogacatustayam [nominative]

yogadrsti (Yogadrishti) ::: [yogic (power of) vision].

yogah karmasu kausalam ::: yoga is skill in works. [Gita 2.50]

yogaksema ::: getting and having of good; well-being and joy.

yogaksemam vahamyaham ::: I bring (his) getting and having of good. [Gita 9.22]

yogamaya ::: power of the Godhead's spiritual consciousness, the power of His Consciousness-Force put out in self-manifestation.

yogam ca mama ::: [and My yoga]. [Gita 10.7]

yogasakti (Yogashakti) ::: yoga-force, spiritual force.

yogasamnyastakarmanam atmavantam na karmani nibadhnanti ::: works do not bind him who has given up all works and is in possession of the Self. [Gita 4.41]

yogascittavrttinirodhah ::: [yoga is conquest of the cittavrttis (all the movements of the mind) ]. [Yogasutra 1.2]

Yogashakti ::: see yogasakti

yoga-siddhi ::: [the perfection which comes by the practice of yoga].

yogasthah kuru karmani ::: fixed in yoga do actions. [Gita 2.48]

yogayajna ::: [sacrifice of yoga; yogic sacrifice].

Yoga has always its difficulties, whatever yoga it be. More- over, it acts in a different way on different seekers. Some have to overcome the difficulties of their nature first before they get any experiences to speak of, others get a splendid beginning and all the difficulties afterwards, others go on for a long time having alternate risings to the top of the wave and then a descent into the gulfs and so on till the difficulty is worked out, others have a smooth path which does not mean that they have no diffi- culties — they have plenty, but they do not care a straw for them, because they feel that the Divine will help them to the goal or that he is with them even when they do not feel him

Yoga attains large results, but at an exorbitant price and to very little purpose.

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 syn- thetic Yoca.

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 syn- thetic Yoga.

Yoga by works. Separation of the Purusha from the Pralriti, the inner silent being from the outer active one, so that one has tw^ consciousnesses or a double consciousness, one behind watching and observing and finally controlling and chancing the other which b active in front. The other way of begiiining 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 activiu'es and doing them for one.

Yoga. This is usually done by those who want to make a clean cut, to live a purely religious or exclusively inner and spiritual life, to renounce the world entirely and to depart from the cosmic existence by cessation of the human birth and passing away into some higher stale or into (he transcendental Reality. Otherwise, it is only necessary when the pressure of the inner urge becomes so great that the pursuit of the ordinary life is no longer compa- tible with the pursuit of the dominant spiritual objective. Till then what is necessary is a power to practise an inner isolation, to be able to retire within oneself and concentrate at any time on the necessary spiritual purpose. There must also be a power to deal with the ordinary outer life from a new inner attitude and one can then make the happenings of that life itself a means for the inner change of nature and the growth m spiritual experience.

Yoga*cxpcriencc often begins with some opening of the third eye in the forehead (the centre of vision in the brows) or of some kind of beginning and extension of subtle seeing which may seem unimportant at first but is the vestibule to deeper experience.

YOGA. ::: A plunge into all the profundities of the soul.

Yoga is in essence the union of the soul with the immortal being and consciousness and delight of the Divine effected through human nature with a result of development Into the

Yoga and Inmanify ::: Yoga is diiected towards God, not towards man. If a divine supramental consciousness and power can be brought dowTi and established in the material world, that obviously would mean an immense change for the earth including humanity and its life. But the effect on humanity would only be one result of the chauge ; it cannot be the object of the sadhana. The object of the sadhana can only be to live in the divine consciousness and to manifest it in life.

Yoga and Occident ::: The diflScuJties of the occidental nature are bom of the dominant trend of the European mind in the

Yoga SaKli ::: There is a force which accompanies the growth of the new consciousness and at once grows with it and helps it to come about and to perfect itself. This force is the Yoga

Yoga Slddhl ; The perfection that comes from the practice ot yoga can be best attained by the combined working of four great instruments. There is, first, the knowledge of the truths, princi- ples, powers and processes that govern the realisation — sdstra.

YOGAMAYJi. The Pow’er of Consciousness by which the

yoga — union; “the union of that which has become separated in the play of the universe with its own true self, origin and universality”; any of various methods of seeking for such a union; especially the path of pūrn.a yoga, culminating in a “Yoga of self-perfection” by which the “liberated individual being, united with the Divine in self and spirit, becomes in his natural being a self-perfecting instrument for the perfect outflowering of the Divine in humanity”. In Sri Aurobindo’s diary, “the Yoga” usually refers to his practice of this Yoga of self-. perfection, whose elements are enumerated in the sapta catus.t.aya; but the effective half of the karma catus.t.aya is for some purposes treated as part of “life” or the lı̄lā, as distinct from the yoga. yoga catustaya

yogāṅga — the limbs or divisions of the yoga of self-perfection. yoganga

yogasiddhi (yogasiddhi; yoga-siddhi; yoga siddhi) — “the perfection that comes from the practice of Yoga”; the progressive or eventual attainment of perfection (siddhi) in yoga, especially in the yoga of selfperfection outlined in the sapta catus.t.aya, often not including karma or the effective half of the karma catus.t.aya.

yogatattva (yogatattwa) — the principles of yoga, especially the yoga of self-perfection outlined in the sapta catus.t.aya.


--- QUOTES [1500 / 6155 - 500 / 2410] (in Dictionaries, in Quotes, in Chapters)



KEYS (10k)

1077 Sri Aurobindo
  231 The Mother
   91 Sri Ramana Maharshi
   54 Sri Ramakrishna
   16 Swami Vivekananda
   9 Sri Nisargadatta Maharaj
   5 Nolini Kanta Gupta
   2 Swami Sivananda
   2 Paramahansa Yogananda
   1 Yajnavalkya
   1 Vivekananda
   1 Vemana
   1 Tilopa
   1 Sri Swami Sivananda
   1 Sri Chinmoy
   1 Patañjali
   1 Patanjali
   1 Krishna-Dwaipayana Vyasa
   1 Hippocrates
   1 Bhagavad Gita
   1 A B Purani
   1

NEW FULL DB (2.4M)

  163 Paramahansa Yogananda
   33 B K S Iyengar
   22 Amit Ray
   11 Frederick Lenz
   10 Patanjali
   8 Jaggi Vasudev
   6 T K V Desikachar
   6 Swami Satchidananda
   5 Swami Vivekananda
   5 K Pattabhi Jois
   5 Adam Levine
   4 Sri Sri Ravi Shankar
   4 Jennifer Aniston
   4 Deepak Chopra
   3 The Mother
   3 Sting
   3 Sri Aurobindo
   3 Russell Brand
   3 Paramhansa Yogananda
   3 Nina Dobrev
   3 Miranda Kerr
   3 Donna Karan
   3 Darren Main
   3 Bethenny Frankel
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   3 Baba Hari Dass
   2 Victoria Moran
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   2 Osho
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   2 Indra Devi
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   2 Diane von Furstenberg
   2 Claire Dederer
   2 Bikram Choudhury
   2 Bessel A van der Kolk
   2 Anonymous
   2 Alan Finger
   2

1:O Truth, come, manifest. ~ The Mother,
2:I AM THAT ~ Sri Nisargadatta Maharaj,
3:What is, is God. ~ Sri Ramana Maharshi,
4:One day the victory is certain. ~ The Mother,
5:As you are, so is the world. ~ Sri Ramana Maharshi,
6:He who conceives the Truth, is born anew. ~ Vemana,
7:I am near you. ~ The Mother, Words Of The Mother I ,
8:Surrender, and all will be well. ~ Sri Ramana Maharshi,
9:Great men have the nature of a child. ~ Sri Ramakrishna,
10:It is not enough to try, you must succeed. ~ The Mother,
11:Alone the sage can recognize the sage. ~ Sri Ramakrishna,
12:It is all He, only in different forms. ~ Sri Ramakrishna,
13:You would succeed if you were sincere. ~ Sri Ramakrishna,
14:Do yourself what you wish others to do. ~ Sri Ramakrishna,
15:The soul bound is man; free, it is God. ~ Sri Ramakrishna,
16:You must only trust God. ~ Sri Ramana Maharshi, Talks 43,
17:Have faith and go on. ~ The Mother, Words Of The Mother II ,
18:Man suffers through lack of faith in God. ~ Sri Ramakrishna,
19:Truly the sage is not other than God. ~ Sri Ramana Maharshi,
20:Nothing is impossible for one who is attentive. ~ The Mother,
21:Now is the time to be heroic. ~ The Mother, Agenda Vol 13 ,
22:What you wish others to do, do yourselves. ~ Sri Ramakrishna,
23:Not an atom moves except by God's will. ~ Sri Ramana Maharshi,
24:What exists in truth is the Self alone. ~ Sri Ramana Maharshi,
25:You carry heaven and hell within you. ~ Sri Ramana Maharshi,
26:You see this and that. Why not see God? ~ Sri Ramana Maharshi,
27:This Agenda... is my gift to those who love me. ~ The Mother,
28:There is only one Jnani and you are THAT. ~ Sri Ramana Maharshi,
29:All life is Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga ,
30:Leave it all to the Master. Surrender to Him without reserve. ~ Sri Ramana Maharshi,
31:If you surrender to the Lord and call on Him with a heart full of yearning, He is bound to listen and take care of everything for you. ~ Sri Ramakrishna,
32:It is enough that one surrenders oneself. ~ Sri Ramana Maharshi,
33:Partial surrender is certainly possible for all. In course of time that will lead to complete surrender. ~ Sri Ramana Maharshi,
34:Surrender everything at His feet and give Him the general power of attorney. Let Him do what He considers best for you. ~ Sri Ramakrishna,
35:The Divine never forsakes one who has surrendered. ~ Sri Ramana Maharshi,
36:The wise call by the name 'self-surrender' the offering of oneself to God through devotion. ~ Sri Ramana Maharshi,
37:Whether one has surrendered or not, one has never been separate from the Self. ~ Sri Ramana Maharshi,
38:Accept the world as God's theater; be thou the mask of the Actor and let Him act through thee; and take God within for thy only critic and audience. ~ Sri Aurobindo,
39:A jnani has no karma [that is, a jnani performs no actions]. That is his experience. Otherwise he is not a jnani. ~ Sri Ramana Maharshi,
40:Call with Bhakti upon His Hallowed Name and the mountain of your sins shall disappear as a mountain of cotton-wool will vanish in an instant if it catches one spark of fire. ~ Sri Ramakrishna,
41:Consciousness is not born at any time, it remains eternal. ~ Sri Ramana Maharshi,
42:However much one may have studied books, it is all futile unless one has love and devotion for God, unless one has the desire to realize Him. ~ Sri Ramakrishna,
43:I am told I was born. I do not remember. ~ Sri Nisargadatta Maharaj,
44:The Psychic’s Choice at the Time of DeathThe psychic being at the time of death chooses what it will work out in the next birth and determines the character and conditions of the new personality. Life is for the evolutionary growth by experience in the conditions of the Ignorance till one is ready for the higher light. ~ Sri Aurobindo, 532.php">CWSA.php">532 ,
45:To be full of light is the aim. ~ Sri Ramana Maharshi, Talks 70,
46:Today is ever present. ~ Sri Ramana Maharshi, Day By Day 3-1-46,
47:Serve, Love, Give, Purify, Meditate, Realize. ~ Swami Sivananda,
48:Suffering is the way for Realization of God. ~ Sri Ramana Maharshi,
49:We all have the right to ask for Grace ~ Swami Vivekananda,
50:Let the Divine fill your thoughts with His Presence. ~ The Mother,
51:Give the mind to studies and the heart to God. ~ Sri Ramana Maharshi,
52:If any error occurs just once repeat my name maa maa. ~ The Mother,
53:I have one word for all aspirants 'Meditate'. ~ Sri Swami Sivananda,
54:You must be extreme to reach the supreme ~ Sri Nisargadatta Maharaj,
55:Any suggestion about Sadhana? Patient aspiration. ~ The Mother,
56:Once a person has faith, he has achieved everything. ~ Sri Ramakrishna,
57:To see God is the one goal. Power is not the goal. ~ Swami Vivekananda,
58:Faith first, knowledge afterwards. ~ The Mother, Words Of The Mother II ,
59:Her greatest progress is a deepened need. ~ Sri Aurobindo, Savitri ,
60:True knowledge leads to unity, ignorance to diversity. ~ Sri Ramakrishna,
61:You want to see God in all, but not in yourself? ~ Sri Ramana Maharshi,
62:Thought-free consciousness is the goal. ~ Sri Ramana Maharshi, Talks 580,
63:Abidance in God is the only true posture. ~ Sri Ramana Maharshi, Talk 234,
64:Have faith in the Lord's mercy and all can and will change. ~ The Mother,
65:The world is preparing for a big change.Will you help? ~ The Mother,
66:Devotion to duty is the highest form of worship of God. ~ Swami Vivekananda,
67:Devotion to duty is the highest form of worship of God. ~ Swami Vivekananda,
68:Missing its aim is all that it can speak ~ Sri Aurobindo, Savitri 1:4,
69:There are muffled throbs of laughter's undertones, ~ Sri Aurobindo, Savitri ,
70:With faith in the Divine Grace, all difficulties are solved. ~ The Mother,
71:Cultivate love and devotion for God and so pass your days. ~ Sri Ramakrishna,
72:Nothing can set you free, because you are free. ~ Sri Nisargadatta Maharaj,
73:Deathlessness is your true nature. ~ Sri Ramana Maharshi, Day by Day 12-7-46,
74:It is the supermind we have to bring down, manifest, realise. ~ Sri Aurobindo,
75:There are two ways: ask yourself 'Who am I?' or submit. ~ Sri Ramana Maharshi,
76:Verily, I say to thee; he who seeks the Eternal, finds Him. ~ Sri Ramakrishna,
77:Let the Lord of Truth be always with you. ~ The Mother, Words Of The Mother II ,
78:He laid experience at the Godhead's feet; ~ Sri Aurobindo, Savitri 05.02 - Satyavan,
79:Man is divine so long as he is in communion with the Eternal. ~ Sri Ramakrishna,
80:Remain sheltered in my arms, enveloped by my love and blessings. ~ The Mother,
81:They who have faith will go through. ~ The Mother, Words Of The Mother II ,
82:All Art is interpretation. ~ Sri Aurobindo, Early Cultural Writings Art,
83:All the gods and goddesses are only varied aspects of the One. ~ Sri Ramakrishna,
84:He who thinks he is the doer is also the sufferer. ~ Sri Ramana Maharshi,
85:In the silence of the heart burns the steady fire of aspiration. ~ The Mother,
86:The seer remains unaffected by the phenomenon. ~ Sri Ramana Maharshi, Talks 196,
87:The thought of God is Divine Favor! He is by nature Grace. ~ Sri Ramana Maharshi,
88:What is the Force which has attracted you here? ~ Sri Ramana Maharshi, Talks 18,
89:A voice cried, 'Go where none have gone! Dig deeper, deeper yet ~ Sri Aurobindo,
90:Character is nothing but habit. ~ Sri Aurobindo, Isha Upanishad Book III,
91:Man lifted up the burden of his fate ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
92:The difficulties are for the strong, and help to make them stronger. ~ The Mother,
93:There is no Guru, no disciple. Realize who you are. ~ Sri Ramana Maharshi,
94:The world is impermanent. One should constantly remember death. ~ Sri Ramakrishna,
95:The key to the flaming doors of ecstasy. ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
96:Yet when he is most near, she feels him far. ~ Sri Aurobindo, Savitri 02.06,
97:All renews itself, nothing perishes. ~ Sri Aurobindo, The Life Divine 1.06 - The Transformation of Dream Life,
98:Learn to call me in your dreams - and you will see the result. ~ The Mother,
99:Never make a mistake. Never lose your temper. Always understand. ~ The Mother,
100:You must think of the one who repeats the mantra. ~ Sri Ramana Maharshi, Talks 606,
101:All that exists is but the manifestation of the Supreme Being. ~ Sri Ramana Maharshi,
102:By men is mightiness achieved ~ Sri Aurobindo, Collected Poems Baji Prabhou,
103:Death is our road to immortality. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
104:If you do not study, the inertia will go on increasing. ~ The Mother, On Education ,
105:There is no difference between God, Guru and Self. ~ Sri Ramana Maharshi, Talks 198,
106:The world is not impermanent if one lives there after knowing God. ~ Sri Ramakrishna,
107:Life ran to gaze from every gate of sense: ~ Sri Aurobindo, Savitri 05.02 - Satyavan,
108:The criterion is within. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
109:Weep for God, and the tears will wash away the dirt from your mind. ~ Sri Ramakrishna,
110:When spirituality is lost all is lost. ~ Sri Aurobindo, Karmayogin Ourselves,
111:Who is whose Guru? God alone is the guide and Guru of the universe. ~ Sri Ramakrishna,
112:With patience any difficulty can be overcome. ~ The Mother, Words Of The Mother II ,
113:A Godhead stands behind the brute machine. ~ Sri Aurobindo, Savitri 01.02 - The Issue,
114:All can be done if the god-touch is there ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
115:Alone the Divine can give us a perfect safety. ~ The Mother, Words Of The Mother II ,
116:A look, a turn decides our ill-poised fate. ~ Sri Aurobindo, Savitri 05.02 - Satyavan,
117:He sees within the face of deity, ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
118:Love the Lord full-heartedly and all will be well.In Love eternal. ~ The Mother,
119:The absence of thoughts is bhakti. It is also mukti. ~ Sri Ramana Maharshi, Talks 650,
120:The godhead greater by a human fate. ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
121:A fathomless zero occupied the world. ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
122:All are seeing God always. But they do not know it. ~ Sri Ramana Maharshi,
123:And in her bosom nursed a greater dawn ~ Sri Aurobindo, Savitri 12.01 - The Return to Earth,
124:Change yourself and the circumstances will change. ~ The Mother, Words Of The Mother I ,
125:Each dawn opens into a larger Light. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
126:Finish the few duties you have at hand, and then you will have peace. ~ Sri Ramakrishna,
127:Giving one self up to God, means constantly remembering the Self. ~ Sri Ramana Maharshi,
128:Our sympathies become our torturers. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
129:Study, that is the best way to understand. ~ The Mother, More Answers From The Mother ,
130:The Church tries to fit Christ into it, not the Church into Christ. ~ Swami Vivekananda,
131:All that we meet is a symbol and gateway ~ Sri Aurobindo, Collected Poems 5.1.02 - Ahana,
132:A persevering will surmounts all obstacles. ~ The Mother, Words Of The Mother II Will,
133:Concentrate on the Seer, not on the seen. ~ Sri Ramana Maharshi, Face to Face 197,
134:Death stays the journeying discoverer, Life. ~ Sri Aurobindo, Savitri 01.02 - The Issue,
135:Good will for all and good will from all is the basis of peace and harmony. ~ The Mother,
136:Mind flowed unknowing in the sap of life ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
137:Only a little the god-light can stay: ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
138:Savitri is a mantra for the transformation of the world. ~ The Mother, (to Udar Pinto) ,
139:Sorrow makes one think of God. ~ Sri Ramana Maharshi, Conscious Immortality Ch 15,
140:The greatness of the Great is the greatness of the Divine in him. ~ Nolini Kanta Gupta,
141:The palace woke to its own emptiness; ~ Sri Aurobindo, Savitri 04.03 - The Call to the Quest,
142:What we call ourself is only the ego - our true self is the Divine. ~ The Mother,
143:Yoga is the practice of tolerating the consequences of being yourself. ~ Bhagavad Gita,
144:A powerless spirit is no spirit ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
145:Charm is the seal of the gods upon woman. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
146:The difficult is not the impossible. ~ Sri Aurobindo, Letters on Yoga - II Baha i Faith,
147:The world being what it is, it could not be otherwise. ~ Sri Aurobindo, The Life Divine ,
148:To know is best, however hard to bear. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
149:After ‘tis cold, none heeds, none hinders. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
150:Always the Ideal beckoned from afar. ~ Sri Aurobindo, Savitri 02.12 - The Heavens of the Ideal,
151:A still identity their way to know, ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
152:Each year a mile upon the heavenly Way, ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
153:It is by God's grace that you think of God! ~ Sri Ramana Maharshi, Talks 2020-08-29,
154:The Divine is what you adore in Sri Aurobindo. ~ The Mother, Words Of The Mother I ,
155:There is no fear in the higher Nature. ~ Sri Aurobindo, Letters on Yoga - IV Fear,
156:Thy youth is but a noon, of night take heed. ~ Sri Aurobindo, Translations 3.1.11 - Appeal,
157:A formless spirit became the soul of form. ~ Sri Aurobindo, Savitri 02.14 - The World-Soul,
158:A gate of dreams ajar on mystery’s verge. ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
159:At play with him as with her child or slave, ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
160:For others’ bliss who lives, he lives indeed. ~ Sri Aurobindo, Translations 3.1.11 - Appeal,
161:Her acts became gestures of sacrifice. ~ Sri Aurobindo, Savitri 04.02 - The Growth of the Flame,
162:Hold on to one thought so that others are expelled. ~ Sri Ramana Maharshi, Talks 453,
163:Keep the mind quiet. That is enough. ~ Sri Ramana Maharshi, Surpassing Love and Grace Ch 9,
164:Must fire always test the great of soul? ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
165:My child, every day you are going to read Savitri ~ The Mother, Sweet Mother ,
166:No one I am, I who am all that is. ~ Sri Aurobindo, Collected Poems Liberation - I,
167:So long as duality persists in you the Guru is necessary. ~ Sri Ramana Maharshi, Talks 282,
168:Surrender is to give oneself up to the original cause of one's being. ~ Sri Ramana Maharshi,
169:The best discipline is to stay quiescent without ever forgetting Him. ~ Sri Ramana Maharshi,
170:The first step is perfect calm and equanimity. ~ The Mother, Words Of The Mother II 1.3.03 - Quiet and Calm,
171:The Self is here and now and you are that always. ~ Sri Ramana Maharshi, Day by Day 3-7-46,
172:To see God is to be God. He alone is. ~ Sri Ramana Maharshi, Maharshis Gospel ,
173:You must certainly think of God if you want to see God all round you. ~ Sri Ramana Maharshi,
174:A million lotuses swaying on one stem, ~ Sri Aurobindo, Savitri 02.12 - The Heavens of the Ideal,
175:Be severe to yourself before being severe to others. ~ The Mother, Words Of The Mother II ,
176:Even fall has its perverted joy ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
177:Ignorance is not a state of innocence. ~ Sri Aurobindo, Letters on Yoga - II Purity,
178:It does not matter if you do not understand it - Savitri, read it always. ~ The Mother,
179:Never out of evil one plucked good: ~ Sri Aurobindo, Savitri 02.07 - The Descent into Night,
180:On the bare peak where Self is alone with Nought ~ Sri Aurobindo, Savitri 01.02 - The Issue,
181:Our smallness saves us from the Infinite ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
182:See God everywhere and be not frightened by masks ~ Sri Aurobindo, Essays Divine And Human ,
183:Space is himself and Time is only he. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
184:Surrender is the best way of opening. ~ Sri Aurobindo, Letters on Yoga - II 1.2.10 - Opening,
185:The gods make use of our forgotten deeds. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
186:To know how to wait is to put time on one's side. ~ The Mother, Questions And Answers 1953 ,
187:Whoever wants God intensely, finds Him. Go and verify it in your own life. ~ Sri Ramakrishna,
188:A dire duality is our way to be. ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
189:Assent to thy high self, create, endure. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
190:Each thought turned towards oneself veils the Divine. ~ The Mother, Words Of The Mother II ,
191:Fear not, your sincerity is your safeguard. ~ The Mother, Words Of The Mother II Sincerity,
192:Have the courage to be completely frank with the Divine. ~ The Mother, Words Of The Mother II ,
193:If even then we make mistakes, yet God makes none. ~ Sri Aurobindo, Essays Divine And Human ,
194:In true courage there is no impatience and no rashness. ~ The Mother, Words Of The Mother II ,
195:Only in human limits man lives safe. ~ Sri Aurobindo, Savitri 09.01 - Towards the Black Void,
196:Our error crucifies Reality ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
197:Perhaps the blindness of our will is Fate. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
198:Perseverance breaks down all obstacles. ~ The Mother, Words Of The Mother II Perserverance,
199:Pray to Him anyway you like, He can even hear the footfall of an ant. ~ Sri Ramakrishna,
200:Replace the eagerness for fame by the aspiration for perfection. ~ The Mother, On Education ,
201:Swift and easy is the downward path. ~ Sri Aurobindo, Savitri 02.07 - The Descent into Night,
202:The Divine Consciousness must be our only guide. ~ The Mother, Words Of The Mother II ,
203:The enemy of faith is doubt. ~ Sri Aurobindo, The Synthesis Of Yoga Faith and Shakti,
204:To learn is good, To become is better. ~ The Mother, On Thoughts And Aphorisms Nov 25 1969,
205:Desire, the troubled seed of things. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
206:Habit is nothing but an operation of memory. ~ Sri Aurobindo, Isha Upanishad Book III,
207:IT was for delightHe sought existence. ~ Sri Aurobindo, Collected Poems 3.1.23 - The Rishi,
208:One should read Sri Aurobindo and know the answer. ~ The Mother, Words Of The Mother I ,
209:Our life is a paradox with God for key. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
210:Out of the darkness we still grow to light. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
211:The greater his aspiration and concentration, the more he finds the Eternal. ~ Sri Ramakrishna,
212:All, even pain, was the soul’s pleasure here; ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
213:All things too great end soon. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
214:... a single word that breaks the seals of the mind... ~ Sri Aurobindo, The Synthesis Of Yoga ,
215:But still the invisible Magnet drew his soul ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
216:Hard is it to persuade earth-nature’s change; ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
217:I am stronger than death and greater than my fate ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
218:If you live one sixth of what is taught you, you will surely attain the goal. ~ Sri Ramakrishna,
219:My life is a throb of Thy eternity. ~ Sri Aurobindo, Collected Poems Bliss of Identity,
220:No life can be successful without self-discipline. ~ The Mother, Words Of The Mother II ,
221:Our life is a paradox with God for key. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
222:The inmost is the infinite. ~ Sri Aurobindo, The Future Poetry The Power of the Spirit,
223:The Knowledge brings also the Power and the Joy. ~ Sri Aurobindo, The Synthesis Of Yoga ,
224:To aspire and to call for help are quite indispensable. ~ The Mother, Words Of The Mother II ,
225:You don't forget Bhagavan and Bhagavan won't forget you ~ Sri Ramana Maharshi, Day by Day ,
226:You must feel that Sri Aurobindo is looking at you. ~ The Mother, Words Of The Mother I ,
227:A dual Nature covered the Unique. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
228:But thou hast come and all will surely change: ~ Sri Aurobindo, Savitri 05.03 - Satyavan and Savitri,
229:Convincing the abyss by heavenly form ~ Sri Aurobindo, Savitri 02.02 - The Kingdom of Subtle Matter,
230:Death has no reality except as a process of life. ~ Sri Aurobindo, The Life Divine 1.06 - The Transformation of Dream Life,
231:Guru's Grace is like a hand extended to help you out of water. ~ Sri Ramana Maharshi, Talks 398,
232:I carry the fire that never can be quenched. ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
233:Imagination the free-will of Truth, ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
234:Only the Eternal's strength in us can dare ~ Sri Aurobindo, Savitri 02.12 - The Heavens of the Ideal,
235:Sincerity is the key of the divine doors. ~ The Mother, Words Of The Mother II Sincerity - II,
236:The laws of the Unknown create the known. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
237:Time's sun-flowers' gaze at gold Eternity: ~ Sri Aurobindo, Savitri 02.12 - The Heavens of the Ideal,
238:A deep surrender is their source of might, ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
239:And leaves its huge white stamp upon our lives. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
240:A thinking entity appeared in Space. ~ Sri Aurobindo, Savitri 02.04 - The Kingdoms of the Little Life,
241:Beauty of our dim soul is amorous. ~ Sri Aurobindo, Collected Poems Our godhead calls us,
242:Calling the adventure of consciousness and joy ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
243:Each in himself is sole by Nature’s law. ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
244:He moves there as the Soul, as Nature she. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
245:Life always seeks immortality. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
246:Our plans may fail, God’s purpose cannot. ~ Sri Aurobindo, Karmayogin Facts and Opinions,
247:Out of the unknown we move to the unknown. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
248:The Bliss that is creation’s splendid grain ~ Sri Aurobindo, Savitri 02.13 - In the Self of Mind,
249:The zero covers an immortal face. ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
250:Truth of oneness creates its own order. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
251:We behold what we are, and we are what we behold. ~ Krishna-Dwaipayana Vyasa, The Bhagavad Gita ,
252:A faith she craves that can survive defeat, ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
253:A god come down and greater by the fall. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
254:And drinks experience like a strengthening wine. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
255:Descending from the head to the Heart is the beginning of spiritual sadhana. ~ Sri Ramana Maharshi,
256:Devotion is the key which opens the door to liberation. ~ Sri Aurobindo, Essays Divine And Human ,
257:Each part in us desires its absolute. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
258:Force is a self-expression of Existence. ~ Sri Aurobindo, The Life Divine 1.13 - The Divine Maya,
259:It is not the outer objects that entangle us. It is the inner clinging that entangles us. ~ Tilopa,
260:Necessity rules all the infinite world, ~ Sri Aurobindo, Collected Poems 4.2.03 - The Birth of Sin,
261:Our waking thoughts the output of its dreams. ~ Sri Aurobindo, Savitri The Descent of Night,
262:Progress: is the sign of the divine influence in creation. ~ The Mother, Words Of The Mother III ,
263:Repentance: the first step towards rectifying mistakes. ~ The Mother, Words Of The Mother II ,
264:Take no notice of the ego and its activities, but see only the light behind. ~ Sri Ramana Maharshi,
265:The Enigma’s knot is tied in human kind. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
266:The speech that labels more than it lights; ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
267:What is the secret of success in sadhana? Surrender. ~ The Mother, Words Of The Mother II ,
268:Work without ideals is a false gospel. ~ Sri Aurobindo, Bande Mataram - II Work and Ideal,
269:All this has been revealed to Me. I do not know much about what your books say. ~ Sri Ramakrishna,
270:Almighty powers are shut in Nature’s cells. ~ Sri Aurobindo, Savitri 04.03 - The Call to the Quest,
271:As if in a struggle of the Void to be. ~ Sri Aurobindo, Savitri 02.04 - The Kingdoms of the Little Life,
272:A struggling ignorance is his wisdom’s mate: ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
273:Be Quiet (Silent)!Attend to the purpose for which you came! ~ Sri Ramana Maharshi,
274:Eternity speaks, none understands its word; ~ Sri Aurobindo, Savitri 04.03 - The Call to the Quest,
275:Everyday, at each moment, my blessings are with you. ~ The Mother, Mantras Of The Mother 03 June,
276:God is fond of His devotees. He runs after the devotee as the cow after the calf. ~ Sri Ramakrishna,
277:He has need of darkness to perceive some light ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
278:Immortality assured itself by death; ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
279:Knowledge is power and mastery. ~ Sri Aurobindo, The Life Divine 1.07 - The Ego and the Dualities,
280:Man’s mind is the dupe of his animal self. ~ Sri Aurobindo, Collected Poems A God’s Labour,
281:Never tell a lie: absolute condition for safety on the path ~ The Mother, Words Of The Mother II ,
282:Night a process of the eternal light ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
283:One who loves God finds the object of his love everywhere. ~ Sri Aurobindo, The Life Divine ,
284:Speak not my secret name to hostile Time. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
285:The best thermometer to the progress of a nation is its treatment of its women. ~ Swami Vivekananda,
286:The body is the chrysalis of a soul. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
287:The company of saints and sages is one of the chief agents of spiritual progress. ~ Sri Ramakrishna,
288:The world has seen thousands of prophets, and the world has yet to see millions ~ Swami Vivekananda,
289:Unity is a means and not an end in itself. ~ Sri Aurobindo, Bande Mataram - II About Unity,
290:What it knew was an image in a broken glass, ~ Sri Aurobindo, Savitri 02.13 - In the Self of Mind,
291:What should I read at present? Sri Aurobindo's books. ~ The Mother, Words Of The Mother II ,
292:Your own Self-Realization is the greatest service you can render the world. ~ Sri Ramana Maharshi,
293:A casual passing phrase can change our life. ~ Sri Aurobindo, Savitri 04.03 - The Call to the Quest,
294:A prey to the staring phantoms of the gloom ~ Sri Aurobindo, Savitri 02.07 - The Descent into Night,
295:Aversion is not equality. ~ Sri Aurobindo, The Synthesis Of Yoga 4.11 - The Perfection of Equality,
296:Harmony is the natural rule of the spirit. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
297:He is the wisest who seeks God. He is the most successful who has found God. ~ Paramahansa Yogananda,
298:His hunger for the eternal thou must nurse ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
299:If thoughts come, what should I do? Dismiss them. ~ The Mother, More Answers From The Mother ,
300:Love must be turned singly towards the Divine. ~ Sri Aurobindo, Letters on Yoga - IV Desire,
301:Man is fortunately inconsistent. ~ Sri Aurobindo, Essays in Philosophy and Yoga Materialism,
302:Steady efforts always bring great results. With my blessings ~ The Mother, Words Of The Mother II ,
303:The child of the Void shall be reborn in God, ~ Sri Aurobindo, Savitri 05.03 - Satyavan and Savitri,
304:' . . . the supreme Mage, the divine Magician, . . .' [the Lord] ~ Sri Aurobindo, The Life Divine ,
305:The Truth is sure to prevail in spite of all oppositions. ~ The Mother, White Roses 124,
306:The Wise who know see but one half of Truth, ~ Sri Aurobindo, Savitri 04.03 - The Call to the Quest,
307:To copy on earth’s copies is his art. ~ Sri Aurobindo, Savitri 02.02 - The Kingdom of Subtle Matter,
308:To love the Divine is to be loved by Him. 2 November 1932 ~ The Mother, Some Answers From The Mother ,
309:To remain free from thoughts is the best offering one can make to God. ~ Sri Ramana Maharshi,
310:With confidence we shall advance; with certitude we shall wait. ~ The Mother, Words Of The Mother II ,
311:An outer renunciation by itself does not liberate. ~ Sri Aurobindo, Letters on Yoga - IV The Second Sex,
312:An unseen Presence moulds the oblivious clay. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
313:A saviour gesture stretched her lifted arm, ~ Sri Aurobindo, Savitri 07.05 - The Finding of the Soul,
314:A subtle link of union joins all life. ~ Sri Aurobindo, Savitri 02.02 - The Kingdom of Subtle Matter,
315:Be always faithful to your faith and you will feel no sorrow. ~ The Mother, Words Of The Mother II ,
316:Books cannot teach God, but they can destroy ignorance; their action is negative. ~ Swami Vivekananda,
317:Even if there is real danger, fear does not help. ~ Sri Aurobindo, Letters on Yoga - IV Fear,
318:Have confidence, I am near you.With all my tender love. ~ The Mother, Words Of The Mother I ,
319:I am an epitome of opposites. ~ Sri Aurobindo, Collected Poems 1.03 - The Spiritual Being of Man,
320:If there is no creation, there must be disintegration. ~ Sri Aurobindo, Karmayogin Ourselves,
321:Infinity wore a boundless zero’s form. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
322:Its signs stare at us like an unknown script, ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
323:Limitation is mortality. ~ Sri Aurobindo, The Secret of the Veda 1.02 - The Doctrine of the Mystics,
324:Often the idea creates the need. ~ Sri Aurobindo, Bande Mataram - II Oligarchy or Democracy?,
325:Only a consciousness full of light can be pure. ~ Sri Aurobindo, Letters on Yoga - II Purity,
326:Our outward happenings have their seed within, ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
327:Plastic and passive to the all-shaping Fire ~ Sri Aurobindo, Savitri 02.02 - The Kingdom of Subtle Matter,
328:Savitri the supreme revelation of Sri Aurobindo's vision. ~ The Mother, Words Of The Mother I ,
329:Solitude wrapped him in its voiceless folds. ~ Sri Aurobindo, Savitri 02.07 - The Descent into Night,
330:That Godhead's seed might flower in mindless Space. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
331:The true repose is that of a perfect surrender to the Divine. ~ The Mother, Words Of The Mother II ,
332:The whole of our life should be a prayer offered to the Divine. ~ The Mother, Words Of The Mother III ,
333:All difficulties are there to test the endurance of the faith. ~ The Mother, Words Of The Mother II ,
334:And all grows beautiful because Thou art. ~ Sri Aurobindo, Collected Poems The Divine Hearing,
335:A vast surrender was his only strength ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
336:Concentration of the powers of the mind is our only instrument to help us see God. ~ Swami Vivekananda,
337:Dare greatly and thou shalt be great. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
338:He has need of death to find a greater life. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
339:Here was a quiet country of fixed mind ~ Sri Aurobindo, Savitri 07.03 - The Entry into the Inner Countries,
340:If all forms, quantities, qualities were to disappear, this would remain. ~ Sri Aurobindo, TLD 1.09-08 ,
341:Let us be prepared for death but work for life. ~ Sri Aurobindo, Bande Mataram - I The Crisis,
342:Of all the thoughts that rise in the mind, the thought 'I' is the first thought. ~ Sri Ramana Maharshi,
343:Once kindled, never can its flamings cease. ~ Sri Aurobindo, Savitri 02.12 - The Heavens of the Ideal,
344:Only those who are perfectly truthful can be my true children. ~ The Mother, Words Of The Mother II ,
345:The Eternal’s quiet holds the cosmic act: ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
346:What is my true worth in this life? To serve the Divine. ~ The Mother, Words Of The Mother II ,
347:When all has been explained nothing is known. ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
348:Adore and what you adore attempt to be. ~ Sri Aurobindo, Collected Plays and Stories - I Act V,
349:All is a wager and danger, all is a chase and a battle. ~ Sri Aurobindo, Collected Poems 5.1.02 - Ahana,
350:A steady hope helps much on the way. With my blessings ~ The Mother, Mantras Of The Mother 15 August,
351:By its breath of grace our lives abide. ~ Sri Aurobindo, Savitri 03.01 - The Pursuit of the Unknowable,
352:Each part in us desires its absolute. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
353:His little hour is spent in little things. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
354:His thought labours, a bullock in Time’s fields; ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
355:In Death’s realm repatriate immortality. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
356:Let your standpoint become that of wisdom then the world will be found to be God. ~ Sri Ramana Maharshi,
357:Many are God’s forms by which he grows in man; ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
358:My body a dot in the soul’s vast expanse. ~ Sri Aurobindo, Collected Poems The Self’s Infinity,
359:Peace was a thrilled voluptuous purity. ~ Sri Aurobindo, Savitri 02.09 - The Paradise of the Life-Gods,
360:Sorrow if indulged becomes a habit. ~ Sri Aurobindo, Letters on Yoga - II Jainism and Buddhism,
361:Spiritually there is nothing big or small. ~ Sri Aurobindo, Letters on Yoga - II Work and Yoga,
362:The eye of man outside matters nothing; the eye within is all. ~ Sri Aurobindo, The Synthesis Of Yoga ,
363:There is no greater courage than to be always truthful ~ The Mother, Words Of The Mother II Courage.,
364:We must decide to get rid of all doubts, they are among the worst enemies of our progress. ~ The Mother,
365:What is liberty? Liberty is to depend only on the Divine. ~ The Mother, Words Of The Mother II ,
366:A discipline imposed by the will for any spiritual end is tapasya.§ ~ The Mother, Words Of The Mother II ,
367:All is in God's hands; whatever He makes us do, that we shall do. ~ The Mother, Agenda Vol 3 Satprem,
368:A thinking puppet is the mind of life. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
369:A thousand aspects point back to the One. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
370:Even the body has its intuitions. ~ Sri Aurobindo, The Synthesis Of Yoga 3.05 - The Divine Personality,
371:Hopes that soon fade to drab realities ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
372:If a devotee prays to God with real longing, God cannot help revealing Himself to him. ~ Sri Ramakrishna,
373:In my heart’s chamber lives the unworshipped God. ~ Sri Aurobindo, Collected Poems 7.5.56 - Omnipresence,
374:Make the abysm a road for Heaven's descent, ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
375:Man is too weak to bear the Infinite’s weight. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
376:Mind is a passage, not a culmination. ~ Sri Aurobindo, The Life Divine 1.14 - The Supermind as Creator,
377:One man’s perfection still can save the world. ~ Sri Aurobindo, Savitri 07.05 - The Finding of the Soul,
378:Simple sincerity: the beginning of all progress. ~ The Mother, Words Of The Mother II Sincerity,
379:Mr. Venkatakrishnayya, a lawyer-devotee, visited Sri Bhagavan ten years before and asked Him what he should do to improve himself.Sri Bhagavan told him to perform Gayatri Japa. The young man went away satisfied. When he returned after some years, he asked:D.: If I meditate on the meaning of the Gayatri mantra, my mind again wanders. What is to be done?M.: Were you told to meditate on the mantra or its meaning? You must think of the one who repeats the mantra. ~ Sri Ramana Maharshi, Talks 606,
380:Each victory gained over oneself means new strength to gain more victories. ~ Sri Aurobindo, Letters on Yoga IV ,
381:The moon floated, a luminous waif through heaven ~ Sri Aurobindo, Savitri 04.03 - The Call to the Quest,
382:An immutable Power has made this mutable world; ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
383:But all power is in the end one, all power is really soul-power. ~ Sri Aurobindo, The Synthesis Of Yoga ,
384:ekas tisthati viras tisthati - he stands alone, he stands as a hero. ~ Sri Aurobindo, Glossary of terms ,
385:Her smile could persuade a dead lacerated heart ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
386:Ignorance was a thin shade protecting light, ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
387:It is the East that must conquer in India’s uprising. ~ Sri Aurobindo, Karmayogin In Either Case,
388:Let the man find out his undying Self and die and be immortal and happy. ~ Sri Ramana Maharshi, Talks N64,
389:Masked the high gods act; the doer is hid by his working. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
390:Mountains and trees stood there like thoughts from God. ~ Sri Aurobindo, Savitri 05.03 - Satyavan and Savitri,
391:Necessity fashionsAll that the unseen eye has beheld. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
392:Nobody can say, 'there is no hope for me.' because the Divine Grace is there. ~ The Mother, White Roses ,
393:One must be very particular about telling the truth. Through truth one can realize God. ~ Sri Ramakrishna,
394:Tell your vital not to judge on appearances and to collaborate. All is well in the long run. ~ The Mother,
395:The gnosis does not seek, it possesses. ~ Sri Aurobindo, The Synthesis Of Yoga 2.22 - Vijnana or Gnosis,
396:The golden virgin, Usha, mother of life,Yet virgin. ~ Sri Aurobindo, Collected Poems Urvasie,
397:The measure of the sincerity is the measure of the success.23 April 1968 ~ The Mother, On Education ,
398:The past cannot bind the future. ~ Sri Aurobindo, Letters on Yoga - II 1.2.01 - The Call and the Capacity,
399:There is a zero sign of the Supreme. ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
400:They always speak of the rights of love but love's only right is the right of self giving. ~ The Mother,
401:Uniformity is death, not life. ~ Sri Aurobindo, The Human Cycle The Inadequacy of the State Idea,
402:What is that, knowing which we will know everything? - Vedas? ~ Swami Vivekananda, Rajayoga 36,
403:A contradiction founds the base of life. ~ Sri Aurobindo, Savitri 02.04 - The Kingdoms of the Little Life,
404:All was a limitless sea that heaved to the moon. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
405:A mistake recognised is a mistake pardoned. ~ The Mother, Words Of The Mother II 2.3.08 - The Mother's Help in Difficulties,
406:Asia has always initiated, Europe completed. ~ Sri Aurobindo, Bande Mataram - II The Asiatic Role,
407:By Light we live and to the Light we go. ~ Sri Aurobindo, Savitri 10.01 - The Dream Twilight of the Ideal,
408:Day after day our aspiration will grow and our faith will intensify. ~ The Mother, Words Of The Mother II ,
409:Experience comes through many errors. ~ Sri Aurobindo, The Human Cycle The Spiritual Aim and Life,
410:God is at once impersonal and personal. ~ Sri Aurobindo, Essays on the Gita 2.04 - The Secret of Secrets,
411:God’s long nights are justified by dawn. ~ Sri Aurobindo, Savitri 10.01 - The Dream Twilight of the Ideal,
412:If one surrenders to God, there will be no cause for anxiety. ~ Sri Ramana Maharshi, Conscious Immortality ,
413:Inner happiness can only come by right living. ~ Sri Aurobindo, Essays on the Gita Deva and Asura,
414:Man was moulded from the original brute. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
415:Nothing in this world is created, all is manifested. ~ Sri Aurobindo, Early Cultural Writings Art,
416:Our souls deputed selves of the Supreme. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
417:Pain grew a trembling undertone of bliss ~ Sri Aurobindo, Savitri 10.01 - The Dream Twilight of the Ideal,
418:Peace is a sign of mukti—Ananda moves towards siddhi. ~ Sri Aurobindo, Letters on Yoga - II the Divine Peace,
419:Rhythm is the subtle soul of poetry. ~ Sri Aurobindo, The Future Poetry Recent English Poetry - I,
420:The eye of Faith is not one with the eye of Knowledge. ~ Sri Aurobindo, Karmayogin In Either Case,
421:The spiritual fullness of the being is eternity. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
422:This world is God fulfilled in outwardness. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
423:What devours must also be devoured. ~ Sri Aurobindo, The Life Divine 3.04 - The Spirit in Spirit-Land after Death,
424:While life remains, action is unavoidable. ~ Sri Aurobindo, The Synthesis Of Yoga 1.12 - The Divine Work,
425:With patience one arrives always. ~ The Mother, Words Of The Mother II Will and Perserverance,
426:All stability is a fixed equilibrium of rhythm. ~ Sri Aurobindo, Isha Upanishad The Isha Upanishad,
427:All the world's possibilities in manAre waiting as the tree waits in its seed: ~ Sri Aurobindo, Savitri ,
428:Deep in our being inhabits the voiceless invisible Teacher; ~ Sri Aurobindo, Collected Poems 5.1.02 - Ahana,
429:Her greatest progress is a deepened need. ~ Sri Aurobindo, Savitri 02.04 - The Kingdoms of the Little Life,
430:He who chooses the Infinite has been chosen by the Infinite. ~ Sri Aurobindo, The Synthesis Of Yoga ,
431:Knowledge is incomplete without action. ~ Sri Aurobindo, Isha Upanishad Action and the Divine Will,
432:Material Nature is not ethical. ~ Sri Aurobindo, The Life Divine Delight of Existence,
433:Mind is only a bundle of thoughts: stop thinking and show me then, where is the mind? ~ Sri Ramana Maharshi,
434:One age has seen the dreams another lives. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
435:Quality and quantity differ, the self is equal. ~ Sri Aurobindo, The Life Divine 1.09 - The Pure Existent,
436:The intellectual ages sing less easily. ~ Sri Aurobindo, The Future Poetry The Form and the Spirit,
437:The perfect man is a divine child! ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - VII,
438:The simple approach means trust. ~ Sri Aurobindo, Letters on Yoga - II Bhakti Yoga and Vaishnavism,
439:The supreme 'I' alone is. To think otherwise is to delude oneself. ~ Sri Ramana Maharshi, Maharshi's Gospel ,
440:Thought the great-winged wanderer paraclete ~ Sri Aurobindo, Collected Poems 7.2.04 - Thought the Paraclete,
441:To our gaze God’s light is a darkness, His plan is a chaos. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
442:Truth is the secret of life and power. ~ Sri Aurobindo, The Human Cycle Civilisation and Barbarism,
443:Whatever happens you are unaffected, still as you were. ~ Sri Ramana Maharshi, Conscious Immortality ch 15,
444:A Calm that cradles Fate upon its knees. ~ Sri Aurobindo, Collected Poems 7.5.29 - The Universal Incarnation,
445:A cave of darkness guards the eternal Light. ~ Sri Aurobindo, Savitri 03.01 - The Pursuit of the Unknowable,
446:Action solves the difficulties which action creates. ~ Sri Aurobindo, Karmayogin Facts and Opinions,
447:All quarrels proceed from egoism. ~ Sri Aurobindo, Letters on Yoga - IV Problems in Human Relations,
448:Alone the wise Can walk through fire with unblinking eyes. ~ Sri Aurobindo, Collected Poems Epigram,
449:Be perfectly sincere and no victory will be denied to you. ~ The Mother, Words Of The Mother II Sincerity,
450:Do not seek illumination unless you seek it as a man whose hair is on fire seeks a pond. ~ Sri Ramakrishna,
451:Even in inanimate Matter Mind is at work. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
452:Eviller fate there is none than life too long among mortals. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
453:From a veiled God-joy the worlds were made ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
454:If you pray, trust that he hears. ~ Sri Aurobindo, Letters on Yoga - II Bhakti Yoga and Vaishnavism,
455:Instinct was hers, the chrysalis of Truth, ~ Sri Aurobindo, Savitri 02.04 - The Kingdoms of the Little Life,
456:It is in an unshakable peace that can be found the true power. ~ The Mother, Words Of The Mother II the Divine Peace,
457:Let each suffering pave the wave to transformation. With my Blessings. ~ The Mother, Mantras Of The Mother ,
458:Like one who wakes to find his dreams were true ~ Sri Aurobindo, Savitri 10.01 - The Dream Twilight of the Ideal,
459:One can be free only by living in the Divine. ~ Sri Aurobindo, Letters on Yoga - I 5.4.01 - Occult Knowledge,
460:One cannot have the vision of God as long as one has these three- shame, hatred, and fear. ~ Sri Ramakrishna,
461:Our minds are starters in the race to God. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
462:Sight is the essential poetic gift. ~ Sri Aurobindo, The Future Poetry Poetic Vision and the Mantra,
463:That is the divine Brahman and not this which men here adore. ~ Sri Aurobindo, The Synthesis Of Yoga ,
464:The earth you tread is a border screened from heaven ~ Sri Aurobindo, Savitri 04.03 - The Call to the Quest,
465:The Mind creates the chain and not the body. ~ Sri Aurobindo, Isha Upanishad Conclusion and Summary,
466:The One by whom all live, who lives by none, ~ Sri Aurobindo, Savitri 03.01 - The Pursuit of the Unknowable,
467:The pure intellect cannot create poetry. ~ Sri Aurobindo, The Future Poetry New Birth or Decadence?,
468:There is no last certitude in which thought can pause ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
469:The vital does not like waiting. ~ Sri Aurobindo, Letters on Yoga - IV Wrong Movements of the Vital,
470:Truth is bare like stone and hard like death; ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
471:When the Sun of Knowledge rises, the ice melts; it becomes the same water it was before. ~ Sri Ramakrishna,
472:A constant aspirations conquers all defects. With my Blessings. ~ The Mother, Mantras Of The Mother May 21,
473:All absoluteness is pure delight. ~ Sri Aurobindo, The Life Divine Delight of Existence,
474:All here can change if the Magician choose. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
475:All in the cosmos has a divine origin. ~ Sri Aurobindo, The Synthesis Of Yoga 3.05 - The Divine Personality,
476:Do not hate the evil-hearted, the jealous and the selfish. It is they who promote your Mok ~ Swami Sivananda,
477:Dreams that are hints of unborn Reality, ~ Sri Aurobindo, Savitri 07.03 - The Entry into the Inner Countries,
478:Ego is the principal knot. ~ Sri Aurobindo, The Synthesis Of Yoga 4.04 - The Perfection of the Mental Being,
479:Grace is ever present. All that is necessary is that you surrender to it. ~ Sri Ramana Maharshi, Talks 472,
480:Here to fulfil himself was God’s desire. ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
481:If desire comes up, the Ananda is obliged to draw back. ~ Sri Aurobindo, Letters on Yoga - IV Desire,
482:In the divine consciousness there is no ego. ~ Sri Aurobindo, Letters on Yoga - IV Ego and Its Forms,
483:Let Him choose for thee a king's palace or the bowl of the beggar. ~ Sri Aurobindo, Essays Divine And Human ,
484:Love is a seeking for mutual possession. ~ Sri Aurobindo, The Synthesis Of Yoga 3.03 - The Godward Emotions,
485:Mind hushes stilled in eternity; waves of the Infinite wander ~ Sri Aurobindo, Collected Poems 5.1.02 - Ahana,
486:My life is a silence grasped by timeless hands; ~ Sri Aurobindo, Collected Poems The Self’s Infinity,
487:One cannot demand or compel grace. ~ Sri Aurobindo, Letters on Yoga - II Bhakti Yoga and Vaishnavism,
488:The Bliss whose rapture dreamed the worlds. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
489:The heart is wiser than the thought. ~ Sri Aurobindo, The Synthesis Of Yoga 3.01 - Love and the Triple Path,
490:The knowledge which purifies the intelligence is true knowledge. All the rest is ignorance. ~ Sri Ramakrishna,
491:The mind pre-eminently is man; ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.02 - Perfection of the Body,
492:The only atonement for a wrong thing done is to do the right thing on the next occasion. ~ Nolini Kanta Gupta,
493:There can be no firm foundation in sadhana without equality, samata. ~ Sri Aurobindo, Letters On Yoga - II ,
494:There is a purpose in each stumble and fall. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
495:We are the heirs of infinite widenesses. ~ Sri Aurobindo, Collected Poems The Call of the Impossible,
496:Yoga is the cessation of the movements of the mind. Then there is abiding in the Seer's own form. ~ Patanjali,
497:All this is the Brahman; this Self is the Brahman and the Self is fourfold. ~ Sri Aurobindo, The Life Divine ,
498:All time is one body, Space a single look. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
499:As knowledge grows Light flames up from within. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
500:Compassion to all creatures is the condition of sainthood. ~ Sri Aurobindo, Bande Mataram - II Swaraj,
501:Delight, God’s sweetest sign and Beauty’s twin. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
502:Each time you have to make progress, you have to undergo an examination. ~ The Mother, Words Of The Mother II ,
503:Heavy is godhead to bear with its mighty sun-burden of lustre. ~ Sri Aurobindo, Collected Poems 5.1.02 - Ahana,
504:Himself was to himself his only scene. ~ Sri Aurobindo, Savitri 02.15 - The Kingdoms of the Greater Knowledge,
505:Hope not to hear truth often in royal courts. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
506:It is from unsatisfied desire that all suffering arises. ~ Sri Aurobindo, Letters on Yoga - IV Desire,
507:It is our lack of faith that creates our limitations. With my blessings, ~ The Mother, Mantras Of The Mother ,
508:Man, human, follows in God’s human steps. ~ Sri Aurobindo, Savitri 07.03 - The Entry into the Inner Countries,
509:Mind is born from that which is beyond mind. ~ Sri Aurobindo, The Synthesis Of Yoga 2.22 - Vijnana or Gnosis,
510:Only those who sympathise can help. ~ Sri Aurobindo, Letters on Yoga - IV Problems in Human Relations,
511:Renunciation of desires: the essential condition for realisation. ~ The Mother, Words Of The Mother II ,
512:Study cannot take the same or a greater importance than sadhana. ~ Sri Aurobindo, Letters On Yoga - IV ,
513:There none was weak, so falsehood could not live; ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
514:The Supermind alone commands unity in diversity. ~ Sri Aurobindo, The Life Divine 1.22 - The Problem of Life,
515:The Yogi eats not out of desire, but to maintain the body. ~ Sri Aurobindo, Letters on Yoga - IV Food,
516:To feed death with her works is here life’s doom. ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
517:To feed death with her works is here life’s doom. ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
518:Truth born too soon might break the imperfect earth. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
519:Whatever our hearts conceive, our heads create, ~ Sri Aurobindo, Savitri 02.02 - The Kingdom of Subtle Matter,
520:Aggression is necessary for self-preservation. ~ Sri Aurobindo, Karmayogin The Awakening Soul of India,
521:All things shall change in God's transfiguring hour. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
522:An awful Silence watches tragic Time. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
523:A serpent Power twinned the insensible Force. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
524:God is love and beauty as well as purity. ~ Sri Aurobindo, The Human Cycle Religion as the Law of Life,
525:Heavenly voices to us are a silence, those colours a whiteness. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
526:How can humanity become one? By becoming conscious of its origin. ~ The Mother, Words Of The Mother III ,
527:Immortal bliss lives not in human air. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
528:In order to remember something, you must first of all be conscious of it. ~ The Mother, Words Of The Mother III ,
529:Liberation is self-possession, ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.7.1.07 - Involution and Evolution,
530:Man out of Nature wakes to God’s complexities, ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
531:Meditation being on a single thought, the other thoughts are kept away. ~ Sri Ramana Maharshi, Talks 294,
532:One who thinks that his spiritual guide is merely a man, can draw no profit from his contact. ~ Sri Ramakrishna,
533:Poetry like everything else in man evolves. ~ Sri Aurobindo, The Future Poetry New Birth or Decadence?,
534:Realisations are the essence of knowledge. ~ Sri Aurobindo, Letters on Yoga - IV 4.22 - The supramental Thought and Knowledge,
535:Spiritual force can always raise up material force to defend it. ~ Sri Aurobindo, Karmayogin Ourselves,
536:The occult is a part of existence. ~ Sri Aurobindo, The Life Divine 2.15 - Reality and the Integral Knowledge,
537:The principle of the Yoga is rejection-throwing out of the being. ~ Sri Aurobindo, Letters On Yoga - II ,
538:Vision only opens, it does not embrace. ~ Sri Aurobindo, The Synthesis Of Yoga 2.02 - The Status of Knowledge,
539:Wherever you go, whatever you do, I am always with you. ~ Sri Ramana Maharshi, Ramana Periya Puranam 402,
540:Who am I? The Divine under many disguises. ~ The Mother, Words Of The Mother II "The Divine" and "Man",
541:All existence here is a universal Life that takes form of Matter. ~ Sri Aurobindo, The Life Divine 1.06 - The Transformation of Dream Life,
542:All self-fulfilment is satisfaction of being. ~ Sri Aurobindo, The Life Divine 1.14 - The Supermind as Creator,
543:All that denies must be torn out and slain ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
544:Alone she is equal to her mighty task. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
545:An eternal instant is the cause of the years. ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
546:Death fosters life that life may suckle death. ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
547:Each is a mass of forces thrown in shape. ~ Sri Aurobindo, Collected Poems Discoveries of Science - III,
548:Even an hour of the soul can unveil the Unborn, the Everlasting, ~ Sri Aurobindo, Collected Poems 5.1.02 - Ahana,
549:God is to be worshiped as the one Beloved, dearer than everything in this and the next life. ~ Swami Vivekananda,
550:God still keepsNear to a paler world the hour ere dawn ~ Sri Aurobindo, Collected Poems Chitrangada,
551:His soul was freed and given to her alone. ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
552:It is the essentials alone that matter. ~ Sri Aurobindo, Letters on Yoga - II 1.2.01 - The Call and the Capacity,
553:It is the soul in us which turns always towards Truth, Good and Beauty. ~ Sri Aurobindo, The Life Divine ,
554:Joy that throbs behindThe marvel and the mystery of pain. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
555:Knowledge gropes, but meets not Wisdom’s face. ~ Sri Aurobindo, Savitri 02.04 - The Kingdoms of the Little Life,
556:Let the Divine Presence be always with you. ~ The Mother, Words Of The Mother II 1.02 - The Divine Is with You,
557:Life’s wholeTremendous theorem is Thou complete. ~ Sri Aurobindo, Collected Poems 1.18 - The Divine Worker,
558:Open God’s door, enter into his trance. ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
559:Our lives are God’s messengers beneath the stars. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
560:Our souls are moved by powers behind the wall. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
561:She held their hands, she chose for them their paths: ~ Sri Aurobindo, Savitri 04.02 - The Growth of the Flame,
562:Sincerity in Yoga means to respond to the Divine alone. ~ Sri Aurobindo, Letters on Yoga - II Sincerity,
563:The Divine's peace must dwell constantly in our hearts. With my Blessings. ~ The Mother, Mantras Of The Mother ,
564:The greatest have their limitations. ~ Sri Aurobindo, Isha Upanishad A Commentary on the Isha Upanishad,
565:The ideal never yet was real made. ~ Sri Aurobindo, Savitri 10.02 - The Gospel of Death and Vanity of the Ideal,
566:The Inconscient is the Superconscient’s sleep. ~ Sri Aurobindo, Savitri 10.01 - The Dream Twilight of the Ideal,
567:The Inconscient is the Superconscient’s sleep. ~ Sri Aurobindo, Savitri 10.01 - The Dream Twilight of the Ideal,
568:There is an hour for knowledge, an hour to forget and to labour. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
569:There should be no big I, not even a small one. ~ Sri Aurobindo, Letters on Yoga - IV Ego and Its Forms,
570:The soul is a figure of the Unmanifest, ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
571:We can construct nothing which goes beyond our nature. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
572:We think according to what we are. ~ Sri Aurobindo, Letters on Poetry and Art Bertrand Russell,
573:What is God? God is the perfection that we must aspire to realise. ~ The Mother, Words Of The Mother II ,
574:A fiery portion of the Wonderful, ~ Sri Aurobindo, Savitri The Yoga of the King The Yoga of the Souls Release,
575:All evil is in travail of the eternal good. ~ Sri Aurobindo, The Life Divine 2.04 - The Divine and the Undivine,
576:All great poetic utterance is discovery. ~ Sri Aurobindo, The Future Poetry Poetic Vision and the Mantra,
577:All sincere prayers are granted, every call is answered. With my blessings, ~ The Mother, Mantras Of The Mother ,
578:Always the blood is wiser and knows what is hid from the thinker. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
579:And all the while within us works His love. ~ Sri Aurobindo, Collected Poems 5.2.02 - The Meditations of Mandavya,
580:And crying for a direction in the void ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
581:Aspiring he transcends his earthly self. ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
582:Calm is self’s victory overcoming fate. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
583:Encourage only what leads quickly to the Lord and serves His divine purpose. ~ The Mother, Words Of The Mother II ,
584:Escape, however high, redeems not life, ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
585:Eternal truth lives not with mortal men. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
586:Faith is not intellectual belief but a function of the soul. ~ Sri Aurobindo, Letters on Yoga - II Baha i Faith,
587:Hard are God’s terms and few can meet them of men who are mortal. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
588:Have a sincere faith in the Divine and you will clearly know what you have to do. Blessings. ~ The Mother,
589:His knowledge dwells in the house of Ignorance; ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
590:Is here and in the pleasant house He choseTo harbour God. ~ Sri Aurobindo, Collected Poems 3.1.23 - The Rishi,
591:Knowledge is not complete without works. ~ Sri Aurobindo, The Synthesis Of Yoga 3.01 - Love and the Triple Path,
592:Live within, in the depth of your heart, and nobody or nothing will have the power to disturb you. ~ The Mother,
593:Men have made kings that folly might have food. ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
594:Mind is His wax to write and, written, raseForm and name. ~ Sri Aurobindo, Collected Poems 3.1.23 - The Rishi,
595:Mortal delight has its mortal danger. ~ Sri Aurobindo, The Secret of the Veda The Guardians of the Light,
596:The depth of the heart, the retired corner, and the forest are the three places for meditation. ~ Sri Ramakrishna,
597:The dim subconscient is his cavern base. ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
598:There is no darkness, we only close our eyes and shut out the Light. ~ Nolini Kanta Gupta, To The Heights ,
599:The spiritual man is one who has discovered his soul. ~ Sri Aurobindo, The Life Divine 2.27 - The Gnostic Being,
600:The sweet vast centre and the cave divineCalled Paradise, ~ Sri Aurobindo, Collected Poems 3.1.23 - The Rishi,
601:This is a constructive way of feeling which leads straight to the future. ~ The Mother, Words Of The Mother II ,
602:Time is a manifestation of the Eternal. ~ Sri Aurobindo, The Life Divine 2.06 - Reality and the Cosmic Illusion,
603:299. Turn all things to honey; this is the law of divine living. ~ Sri Aurobindo, Essays Divine And Human 3.1.10 - Karma,
604:Accord and concord are the true normality of the spirit. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
605:According to my experience people fall into tamas when they go into solitude. ~ The Mother, Words Of The Mother II ,
606:All action is surrounded by a complexity of forces. ~ Sri Aurobindo, Letters on Yoga - I 5.4.01 - Occult Knowledge,
607:All evil shall perforce change itself into good. ~ Sri Aurobindo, The Synthesis Of Yoga 2.24 - Gnosis and Ananda,
608:All impurity is a confusion of working. ~ Sri Aurobindo, The Synthesis Of Yoga 2.03 - The Purified Understanding,
609:All is an episode in a meaningless tale. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
610:And in the heart of the worst the best shall be born by my wisdom. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
611:Art’s brilliant gleam is a pastime for his eyes. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
612:Doubt is the mind’s persistent assailant. ~ Sri Aurobindo, Letters on Yoga - II 7.05 - Patience and Perseverance,
613:Each of our good thoughts tears the veil behind which appears the pure, the infinite, God, our self. ~ Vivekananda,
614:Ego is the reason of the difficulty in everybody. ~ Sri Aurobindo, Letters on Yoga - IV Ego and Its Forms,
615:Even in the worm is a god and it writhes for a form and an outlet. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
616:Hail to Thee, Master of the world, who triumphest over all darkness. ~ The Mother, Prayers And Meditations ,
617:He who is himself in bonds cannot easily free others. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
618:He who to some gives victory, joy and good,To some gives rest. ~ Sri Aurobindo, Collected Poems To R.,
619:His good and evil, sin and virtue, tillHe bids thee leave. ~ Sri Aurobindo, Collected Poems 3.1.23 - The Rishi,
620:In absolute silence sleeps an absolute Power. ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
621:In IslamAll men are equal underneath the King. ~ Sri Aurobindo, Collected Plays and Stories - I Act I,
622:Intense cold freezes the water into ice, which floats on the ocean in blocks of various forms. ~ Sri Ramakrishna,
623:It reveals itself rather than is learned. ~ Sri Aurobindo, The Life Divine 2.03 - The Eternal and the Individual,
624:Mire is the man who hears not the gods when they cry to his bosom. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
625:Powers of his godhead we live; the Creator dwells in the creature. ~ Sri Aurobindo, Collected Poems 5.1.02 - Ahana,
626:She is the golden bridge, the wonderful fire. ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
627:Successful assimilation depends on mastery. ~ Sri Aurobindo, Essays Divine and Human On Original Thinking,
628:Supermind is the vast self-extension of the Brahman that contains and develops. ~ Sri Aurobindo, The Life Divine ,
629:The end of all Science is Agnosticism. ~ Sri Aurobindo, Isha Upanishad A Commentary on the Isha Upanishad,
630:The goal of evolution is also its cause. ~ Sri Aurobindo, The Synthesis Of Yoga 0.02 - The Three Steps of Nature,
631:The moments are Fate’s thoughtsWatching me. ~ Sri Aurobindo, Collected Plays and Stories - II Act III,
632:The more we know the more we can see that we do not know. With my Blessings. ~ The Mother, Mantras Of The Mother ,
633:This too must now be overpassed and left ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
634:Thou art thyself the author of thy pain. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
635:Unity is as strong a principle in Nature as division. ~ Sri Aurobindo, The Life Divine 1.21 - The Ascent of Life,
636:We must live as a nation before we can live in humanity. ~ Sri Aurobindo, Karmayogin Opinion and Comments,
637:When Love desires Love,    Then Love is born. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
638:With pain and labour all creation comes. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
639:Words are but ghosts unless they speak the heart. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
640:Yoga is the science which teaches us how to get these perceptions [direct experiences of God]. ~ Swami Vivekananda,
641:A secret Will compels us to endure. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
642:A thrill that smites the nerves is music’s spell. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
643:A whole mysterious world is locked within. ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
644:Clouds from Zeus come and pass; his sunshine eternal survives them. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
645:Each soul is the great Father’s crucified Son, ~ Sri Aurobindo, Savitri 07.03 - The Entry into the Inner Countries,
646:Equality is the very sign of liberation. ~ Sri Aurobindo, The Synthesis Of Yoga 4.11 - The Perfection of Equality,
647:Everything is a poise of contrary energies. ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - IV,
648:For each his difficult goalHewn out of infinite possibility. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
649:God does not require an intermediary.Mind your business and all will be well. ~ Sri Ramana Maharshi, Talks 594,
650:If the need is a true one, the means to do it will come spontaneously. ~ The Mother, Words Of The Mother II ,
651:Ignorance is a self-oblivion of Being. ~ Sri Aurobindo, The Life Divine 2.15 - Reality and the Integral Knowledge,
652:Love bears all things, believes all things, hopes all things, endures all things. ~ , 1 Corinthians 13:7,
653:Love is the hoop of the godsHearts to combine. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
654:Love itself is sweet enoughThough unreturned. ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
655:man carries the seed of the divine life in himself ~ Sri Aurobindo, The Synthesis Of Yoga Faith and Shakti,
656:Receptivity is the capacity of admitting and retaining the Divine Workings. ~ The Mother, Words Of The Mother II ,
657:The evening sky,God’s canopy of blue sheltering our lives ~ Sri Aurobindo, Savitri 12.01 - The Return to Earth,
658:The gods cannot, if they would, give themselves unasked. ~ Sri Aurobindo, Bande Mataram - I Bhawani Mandir,
659:The mind labours to think the Unthinkable. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
660:The soul suffering is not eternity’s key, ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
661:The sunlight was a great god’s golden smile. ~ Sri Aurobindo, Savitri 04.01 - The Birth and Childhood of the Flame,
662:The Yogi knows by his capacity for a containing or dynamic identity with things and persons and forces. ~ The Mother,
663:To be equal is to be infinite and universal. ~ Sri Aurobindo, The Synthesis Of Yoga 4.13 - The Action of Equality,
664:Two are the angels of God whom men worship, strength and enjoyment. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
665:what matters in a symbol is what it means for you. ~ Sri Aurobindo, Letters on Yoga - III The Animal World,
666:When a force ceases to conquer, it ceases to live. ~ Sri Aurobindo, Karmayogin The Awakening Soul of India,
667:When you stand in the light of the Supreme Consciousness, you must not make a shadow. ~ The Mother, Agenda 10 ,
668:Without reason life is a tangle of dreams, ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
669:All awareness is power and all power conceals awareness. ~ Sri Aurobindo, Hymns to the Mystic Fire RV I.1.1,
670:All things embrace in death and the strife and the hatred are ended. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
671:And yet she cannot choose but labours on; ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
672:A new ordeal always brings with it a new awakening. ~ Sri Aurobindo, Bande Mataram - II Ideals Face to Face,
673:An idiot hour destroys what centuries made ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
674:A wide Compassion leans to embrace earth’s pain; ~ Sri Aurobindo, Collected Poems 7.5.29 - The Universal Incarnation,
675:But there is never any end when one has loved. ~ Sri Aurobindo, Collected Poems 5.2.02 - The Meditations of Mandavya,
676:Error is the comrade of our mortal thought ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
677:Faith fights for God, while Knowledge is waiting for fulfilment. ~ Sri Aurobindo, Karmayogin In Either Case,
678:Falsehood lurks in the deep bosom of truth ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
679:Limited and divided being is ignorance. ~ Sri Aurobindo, The Secret of the Veda 1.02 - The Doctrine of the Mystics,
680:Man his passion prefers to the voice that guides from the immortals. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
681:Men die that man may live and God be born. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
682:One should constantly repeat the name of God. The name of God is highly effective in the Kaliyuga. ~ Sri Ramakrishna,
683:Only the one who can give everything, enjoys the Divine All everywhere. ~ Sri Aurobindo, The Synthesis Of Yoga ,
684:Prayer is not a form of words but an aspiration. ~ Sri Aurobindo, Bande Mataram - II The Need of the Moment,
685:The body of God,The link of the finite with the Infinite, ~ Sri Aurobindo, Savitri 05.03 - Satyavan and Savitri,
686:The characteristic energy of pure Mind is change. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
687:The Divinity in man dwells veiled in his spiritual centre. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
688:The Formless and the Formed were joined in her: ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
689:The gnostic soul is the child, but the king-child. ~ Sri Aurobindo, The Synthesis Of Yoga 2.24 - Gnosis and Ananda,
690:The master of my stars is heWho owns no master. ~ Sri Aurobindo, Collected Plays and Stories - II Act V,
691:There is nothing like 'within' or 'without.' Both mean either the same thing or nothing. ~ Sri Ramana Maharshi,
692:There is only one reality, there is only one life, there is only one consciousness: the Divine. ~ The Mother, CWM 11 ,
693:The supreme faith is that which sees God in all. ~ Sri Aurobindo, Essays on the Gita 2.12 - The Way and the Bhakta,
694:Time was Eternity’s transparent robe. ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
695:What seemed the source and end was a wide gate, ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
696:You cannot utterly die while the Power lives untired in your bosoms; ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
697:A gossiping spirit is always an obstacle. ~ Sri Aurobindo, Letters on Himself and the Ashram Avoiding Gossip,
698:A gossiping spirit is always an obstacle. ~ Sri Aurobindo, Letters on Himself and the Ashram Avoiding Gossip,
699:All things Vary to keep the secret witness pleased. ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
700:Always a nameless goal beckons beyond, ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
701:A timeless mystery works out in Time. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
702:A vast subliminal is man’s measureless part. ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
703:Go on aspiring and the necessary progress is bound to come. With my blessings ~ The Mother, Words Of The Mother II ,
704:He journeys sleepless through an unending night; ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
705:In silence seek God’s meaning in thy depths, ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
706:In the Alone there is no room for love. ~ Sri Aurobindo, Savitri 10.02 - The Gospel of Death and Vanity of the Ideal,
707:My mind is a torch lit from the eternal sun. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
708:Prayer indeed is good, but while calling on the gods a man should himself lend a hand. ~ Hippocrates, Regimen Letters On Yoga IV,
709:Space is a stillness of God building his earthly abode. ~ Sri Aurobindo, The Future Poetry Trance of Waiting,
710:Surely the steel grows dear in the land when a traitor can flourish.” ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
711:The All-Wonderful has packed heaven with his dreams, ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
712:The Divine alone is the support that never fails. ~ The Mother, Words Of The Mother II The Divine Is with You [14],
713:The help of Sri Aurobindo is constant; it is for us to know how to receive it. ~ The Mother, Words Of The Mother I ,
714:The knot of the Ignorance is egoism. ~ Sri Aurobindo, Isha Upanishad: The Inhabiting Godhead Life and Action,
715:The law of the supermind is unity fulfilled in diversity. ~ Sri Aurobindo, The Life Divine 2.27 - The Gnostic Being,
716:The ordinary man is not yet a rational being. ~ Sri Aurobindo, The Human Cycle The Curve of the Rational Age,
717:The Word that ushers divine experience ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
718:The world is not cut off from Truth and God. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
719:To the soul and Shakti in man nothing is impossible. ~ Sri Aurobindo, The Synthesis Of Yoga Faith and Shakti,
720:To the soul and Shakti in man nothing is impossible. ~ Sri Aurobindo, The Synthesis Of Yoga Faith and Shakti,
721:Unity the race moves towards and must one day realise. ~ Sri Aurobindo, The Human Cycle Diversity in Oneness,
722:We have not understood the present. Why should we seek to know the future? ~ Sri Ramana Maharshi, Day By Day 10-2-46,
723:Above her brows where will and knowledge meet ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
724:All is their play:This whole wide world is only he and she. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
725:All life is either consciously or subconsciously a Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga 0.01 - Life and Yoga,
726:Because others are mean is no reason to be mean yourself. 24 April 1933 ~ The Mother, Some Answers From The Mother 2020-08-29,
727:By itself the intelligence can only achieve talent. ~ Sri Aurobindo, The Human Cycle The Suprarational Beauty,
728:Every man is not only himself, he is that which he represents. ~ Sri Aurobindo, Karmayogin Facts and Opinions,
729:Everyone is going toward God. They will all realize Him if they have sincerity and longing of heart. ~ Sri Ramakrishna,
730:From moment to moment, the little I need to know to live my life, I somehow happen to know. ~ Sri Nisargadatta Maharaj,
731:Heaven’s joys might have been earth’s if earth were pure. ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
732:He who seeks the Divine must consecrate himself to God and to God only. ~ Sri Aurobindo, The Synthesis Of Yoga ,
733:If you ask from within for peace, it will come. ~ The Mother, Words Of The Mother II Peace and Silence,
734:It is vision that sees Truth, not logic. ~ Sri Aurobindo, Letters on Poetry and Art Bertrand Russell,
735:Love the signOf one outblaze of godhead that two share. ~ Sri Aurobindo, Collected Poems The Life Heavens,
736:Many are the names of God and infinite the forms through which He may be approached. ~ Sri Ramakrishna,
737:Never say, I cannot. Look more closely, you will find that it means in reality, I want not. ~ Nolini Kanta Gupta,
738:nothing is truly vain the One has made ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
739:Only a slow advance the earth can bear. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
740:Our dead selves come to slay our living soul. ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
741:Soul determines Form & Action & is not determined by them. ~ Sri Aurobindo, Isha Upanishad The Isha Upanishad,
742:The psychic is the support of the individual evolution ~ Sri Aurobindo, Letters on Yoga - I 1.05 - The Ascent of the Sacrifice - The Psychic Being,
743:The real truth of man is to be found in his soul. ~ Sri Aurobindo, The Human Cycle The Spiritual Aim and Life,
744:The sole timeless WordThat carries eternity in its lonely sound, ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
745:The Unknown is not the Unknowable. ~ Sri Aurobindo, The Life Divine The Two Negations,
746:This darkness hides our nobler destiny. ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
747:Tied up the spirit to golden posts of bliss. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
748:When the path is known it is easy to tread upon it. ~ The Mother, Words Of The Mother II The Path of Yoga,
749:Worlds were many, but the Self was one. ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
750:yoga: union with the Divine - by extension: the path which leads to this union ~ The Mother, Words Of The Mother II ,
751:A beam of the Eternal smites his heart, ~ Sri Aurobindo, Savitri The Yoga of the King The Yoga of the Souls Release,
752:Action solves the difficulties which action creates. Inaction can only paralyse and slay. ~ Sri Aurobindo, Karmayogin ,
753:A vast disguise conceals the Eternal’s bliss. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
754:Equality does not include inert acceptance. ~ Sri Aurobindo, Letters on Yoga - II Equality - The Chief Support,
755:Fearless of death they must walk who would live and be mighty for ever. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
756:Have faith in the Divine, and go deep inside yourself. My help is always with you. ~ The Mother, Words Of The Mother II ,
757:He who seeks the Divine must consecrate himself to God and -- to God only. ~ Sri Aurobindo, The Synthesis Of Yoga 1.02,
758:How can I have more and more faith and calm, Mother? Aspiration and will. ~ The Mother, Words Of The Mother II ,
759:Integral opening of the being towards the Divine: the first step of the ascent. ~ The Mother, Words Of The Mother II ,
760:Man’s conscience is a creation of his evolving nature. ~ Sri Aurobindo, The Human Cycle The Suprarational Good,
761:Nature’s vision climbs beyond her acts. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
762:Nobler must kings be than natures of earth on whom Zeus lays no burden. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
763:Q: In all the universe is there one single thing of value?M: Yes, the power of love. ~ Sri Nisargadatta Maharaj,
764:Strong poisons are the only salvation in desperate diseases. ~ Sri Aurobindo, Bande Mataram - II The New Ideal,
765:The tongue is always an easily erring member. ~ Sri Aurobindo, Letters on Yoga - IV Depression and Despondency,
766:This world is in love with its own ignorance. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
767:This world of fragile formsCarried on canvas-strips of shimmering Time, ~ Sri Aurobindo, Savitri 01.02 - The Issue,
768:Through glorious things and base the wheel of GodFor ever runs. ~ Sri Aurobindo, Collected Poems 3.1.23 - The Rishi,
769:Without a great ideal there can be no great movement. ~ Sri Aurobindo, Bande Mataram - I The Leverage of Faith,
770:Wrong could not come where all was light and love. ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
771:A mutual giving and receiving is the law of Life. ~ Sri Aurobindo, Essays on the Gita 1.13 - The Lord of the Sacrifice,
772:Behind everything in life there is an Absolute. ~ Sri Aurobindo, The Human Cycle The Reason as Governor of Life,
773:By Truth is the progress towards the Truth. ~ Sri Aurobindo, The Secret of the Veda The Ashwins,
774:Faith is spontaneous knowledge in the psychic. ~ The Mother, Words Of The Mother II 3.03 - Faith and the Divine Grace,
775:Heaven is too high for outstretched hands to seize. ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
776:Her signs still covered more than they revealed; ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
777:His name is conscious spirit, His abode is conscious spirit and He, the Lord, is all conscious spirit. ~ Sri Ramakrishna,
778:How beautiful is the day when one can offer one's devotion to Sri Aurobindo. ~ The Mother, Words Of The Mother I ,
779:In finite things the conscious Infinite dwells: ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
780:It becomes itself in the world by knowing itself; it knows itself by becoming itself. ~ Sri Aurobindo, The Life Divine ,
781:Life is to be found in the recesses of its own being. ~ Sri Aurobindo, Bande Mataram - II 01.01 - The One Thing Needful,
782:Mind is only a preparatory form of our consciousness. ~ Sri Aurobindo, The Life Divine 1.14 - The Supermind as Creator,
783:One has sometimes to deny God in order to find him. ~ Sri Aurobindo, The Human Cycle The Spiritual Aim and Life,
784:Oneness is the soul of multitude. ~ Sri Aurobindo, Savitri The Yoga of the King,
785:Perfect knowledge indeed leads to perfect love. ~ Sri Aurobindo, The Synthesis Of Yoga 3.01 - Love and the Triple Path,
786:Perseverance: the decision to go to the very end ... [and] is patience in action ~ The Mother, Words Of The Mother II ,
787:The Divine Grace comes in to help and save. ~ Sri Aurobindo, Letters on Yoga - II 1.4.01 - The Divine Grace and Guidance,
788:The great are strongest when they stand alone. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
789:The intuitive mentality is still mind and not gnosis. ~ Sri Aurobindo, The Synthesis Of Yoga 4.20 - The Intuitive Mind,
790:The lyric is a moment of heightened soul experience. ~ Sri Aurobindo, The Future Poetry The Form and the Spirit,
791:The movement that stores up and concentrates is no less needed than the movement that spreads and diffuses. ~ The Mother,
792:There is a freedom in each face of Fate. ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
793:There is no such thing as a mere accident. ~ Sri Aurobindo, Letters on Yoga - IV Accidents,
794:The soul that can live alone with itself meets God; ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
795:The spirit is doomed to pain till man is free. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
796:The Supermind using the Word is the creative Logos. ~ Sri Aurobindo, Kena and Other Upanishads The Supreme Word,
797:Time’s accidents are steps in its vast scheme. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
798:Truth made the world, not a blind Nature-Force. ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
799:Vision is the characteristic power of the poet. ~ Sri Aurobindo, The Future Poetry Poetic Vision and the Mantra,
800:A devotee concentrates on God; a seeker seeks the Self. The practice is equally difficult for both. ~ Sri Ramana Maharshi,
801:All knowledge is in oneself, in the knower. ~ Sri Aurobindo, Early Cultural Writings Things Seen in Symbols - II,
802:All sincere prayers are granted, but it may take some time to realise materially. ~ The Mother, Words Of The Mother III ,
803:All work must be play, but a divine play, played for the Divine, with the Divine. ~ The Mother, Words Of The Mother II ,
804:Each through his nature He leads and the world by the lure of His wisdom. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
805:God is the one stable and eternal Reality. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
806:Hidden in the mortal’s heart the Eternal lives: ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
807:His love has paved the mortal’s road to Heaven. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
808:It is good to have this unshakable faith - it makes your path easier and shorter. ~ The Mother, Words Of The Mother II ,
809:She throws a glittering robe on Ignorance. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
810:The best way of meeting difficulties is a quiet and calm confidence in the Grace. ~ The Mother, Words Of The Mother II ,
811:The eternal Truth can manifest its truths in Time. ~ Sri Aurobindo, The Synthesis Of Yoga 1.11 - The Master of the Work,
812:The more we concentrate on the goal, the more it blossoms forth and becomes precise. ~ The Mother, Words Of The Mother II ,
813:The poison of the world has stained his throat. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
814:The senses there were outlets of the soul; ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
815:Vital desire grows by being indulged, it does not become satisfied. ~ Sri Aurobindo, Letters on Yoga - IV Desire,
816:We cannot get strength unless we adore the Mother of strength. ~ Sri Aurobindo, Bande Mataram - I Bhawani Mandir,
817:Whatever comes to you, if you take it in the right spirit, will turn for the best. ~ The Mother, Words Of The Mother III ,
818:Yoga demands mastery over the nature, not subjection to the nature. ~ Sri Aurobindo, Letters on Yoga - IV Desire,
819:A mistake one denies is a mistake one refuses to set right. ~ The Mother, Words Of The Mother II 2.3.08 - The Mother's Help in Difficulties,
820:...before Thee we bow down and implore that we may never forget all we owe to Thee. ~ The Mother, Words Of The Mother I ,
821:Darkness grew nurse to wisdom’s occult sun. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
822:Faith divines in the large what Knowledge sees distinctly and clearly. ~ Sri Aurobindo, Karmayogin In Either Case,
823:Faith is only a will aiming at greater truth. ~ Sri Aurobindo, The Synthesis Of Yoga 4.14 - The Power of the Instruments,
824:Heal from above instead of struggling from below. ~ Sri Aurobindo, The Synthesis Of Yoga 2.15 - The Cosmic Consciousness,
825:Heaven’s wiser love rejects the mortal’s prayer; ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
826:In Nature’s endless lines is lost the God. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
827:Its faith is perfectibility, its watchword is progress. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
828:Nothing but a radical change of consciousness can deliver the world from its present obscurity. ~ The Mother, On Education ,
829:Our death is made a passage to new worlds. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
830:Purity is to accept no other influence but only the influence of the Divine. ~ Sri Aurobindo, Letters On Yoga - II ,
831:She has a secret of will power which no other nation possesses. ~ Sri Aurobindo, Bande Mataram - II The New Ideal,
832:The intelligent are intelligent only in patches. ~ Sri Aurobindo, The Synthesis Of Yoga 1.10 - The Three Modes of Nature,
833:The mind is a thing that dwells in diffusion, in succession. ~ Sri Aurobindo, The Synthesis Of Yoga 2.04 - Concentration,
834:There is a meaning in each play of Chance, ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
835:The Word expresses that which is self-hidden in the Silence. ~ Sri Aurobindo, The Life Divine 1.04 - Reality Omnipresent,
836:Without being possessed one does not possess oneself utterly. ~ Sri Aurobindo, The Life Divine 1.21 - The Ascent of Life,
837:With trust in the Divines Grace all obstacles can be surmounted. with my blessings ~ The Mother, Words Of The Mother II ,
838:Alike ‘tis heaven,Rule or obedience to the one heart given. ~ Sri Aurobindo, Collected Poems Khaled of the Sea,
839:All Nature is a display and a play of God, ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.7.1.07 - Involution and Evolution,
840:And plundered the Unknowable's vast estate. ~ Sri Aurobindo, Savitri The Yoga of the King The Yoga of the Souls Release,
841:By all means do feel lost. As long as you feel competent and confident, reality is beyond you. ~ Sri Nisargadatta Maharaj,
842:Commercialism is still the heart of modern civilisation. ~ Sri Aurobindo, The Human Cycle Civilisation and Culture,
843:God is a hard master and will not be served by halves. ~ Sri Aurobindo, Bande Mataram - II The Wheat and the Chaff,
844:He has trod with bleeding brow the Saviour’s way. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
845:His days were a long growth to the Supreme. ~ Sri Aurobindo, Savitri The Yoga of the King The Yoga of the Souls Release,
846:In relation to the universe the Supreme is Brahman. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
847:Not for the sake of the wife, but for the sake of the Self is the wife dear to us. ~ Yajnavalkya, the Upanishads *which?,
848:Nothing can be done by the weak and so nothing is given to the weak. ~ Sri Aurobindo, Karmayogin Bhawanipur Speech,
849:Real faith is something spiritual, a knowledge of the soul. ~ Sri Aurobindo, Letters on Yoga - I Morality and Yoga,
850:Renunciation is an indispensable instrument of our perfection. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
851:Soonest is always bestWhen noble deeds are to be done. ~ Sri Aurobindo, Collected Plays and Stories - I Act II,
852:The breeze of grace is always blowing on you. You have to open the sails and your boat will move forward. ~ Sri Ramakrishna,
853:The Jiva is a spirit and self, superior to Nature. ~ Sri Aurobindo, The Synthesis Of Yoga 2.09 - The Release from the Ego,
854:The powers of the mind are the rays of the sun dissipated. When they are concentrated, they illumine. ~ Swami Vivekananda,
855:Time is a convention of movement, not a condition of existence. ~ Sri Aurobindo, Isha Upanishad The Isha Upanishad,
856:To be alone with the Divine is the highest of all privileged states for the sadhak. ~ Sri Aurobindo, Letters On Yoga - IV ,
857:Vision is not sufficient; one must become what inwardly one sees. ~ Sri Aurobindo, Isha Upanishad Self-Realisation,
858:When everything goes wrong, one must know how to remember that God is all-powerful. ~ The Mother, Words Of The Mother II ,
859:Yea, the soul of a man too is mightyMore than the stone and the mortar! ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
860:All the gods in a mortal body dwelt, bore a single name. ~ Sri Aurobindo, Collected Poems A Strong Son of Lightning,
861:Always do what you know to be the best even if it is the most difficult thing to do. ~ The Mother, Words Of The Mother III ,
862:A sun of wisdom in a miracled grove. ~ Sri Aurobindo, Savitri The Eternal Day The Souls Choice and the Supreme Consummation,
863:A wide God-knowledge poured down from above, ~ Sri Aurobindo, Savitri The Yoga of the King The Yoga of the Souls Release,
864:Even grief has joy hidden beneath its roots. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
865:Everything becomes, nothing is made. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.13 - The Stress of the Hidden Spirit,
866:Everything must be transformed by the knowledge of the Truth. With my blessings ~ The Mother, Mantras Of The Mother 6 May,
867:First we must live, afterwards we can learn to live well. ~ Sri Aurobindo, Bande Mataram - II 01.01 - The One Thing Needful,
868:It is only through life that one can reach to immortality. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.02 - Karmayoga,
869:Love dwells in us like an unopened flowerAwaiting a rapid moment of the soul, ~ Sri Aurobindo, Savitri 05.02 - Satyavan,
870:Mental boldness: let your mind be capable of foreseeing the perfections of tomorrow. ~ The Mother, Words Of The Mother II ,
871:Never get excited, nervous or agitated. Remain perfectly calm in the face of all circumstances. ~ The Mother, On Education ,
872:Sadhana can go on in the dream or sleep state as well as in the waking. ~ Sri Aurobindo, Letters on Yoga - IV The Tibetan Yogas of Dream and Sleep,
873:The abodeOf rapturous Love,The bright epiphany whom we name God. ~ Sri Aurobindo, Collected Poems 3.1.23 - The Rishi,
874:The brain is impotent without the right arm of strength. ~ Sri Aurobindo, Bande Mataram - I The Writing on the Wall,
875:The gods use instruments,Not ask their consent. ~ Sri Aurobindo, Collected Plays and Short Stories - I Act Five,
876:The imagination is like a knife which may be used for good or evil purposes. ~ The Mother, Questions And Answers 1929-1931 ,
877:The law of the body arises from the subconscient or inconscient. ~ Sri Aurobindo, The Life Divine 2.27 - The Gnostic Being,
878:The light is everywhere, the force is everywhere. And the world is so small. ~ The Mother, Words Of The Mother MCW Vol. 15.,
879:The lyric which is poetry’s native expression. ~ Sri Aurobindo, The Future Poetry The Course of English Poetry - II,
880:The principle of division is not proper to Matter, but to Mind. ~ Sri Aurobindo, The Life Divine 1.25 - The Knot of Matter,
881:The reason understands itself, but not what is beyond it. ~ Sri Aurobindo, The Synthesis Of Yoga 4.20 - The Intuitive Mind,
882:The supermind lives in the light of spiritual certitudes. ~ Sri Aurobindo, The Synthesis Of Yoga 4.20 - The Intuitive Mind,
883:The supreme divine nature is founded on equality. ~ Sri Aurobindo, The Synthesis Of Yoga 4.11 - The Perfection of Equality,
884:Thought for a godlike birthBroadens the mould of our mortality. ~ Sri Aurobindo, Collected Poems Evolution - II,
885:Where Ignorance is, there suffering too must come. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
886:Without indomitable Faith or inspired Wisdom no great cause can conquer. ~ Sri Aurobindo, Karmayogin In Either Case,
887:All is eternal in the eternal spirit. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.13 - The Stress of the Hidden Spirit,
888:All problems of existence are essentially problems of harmony. ~ Sri Aurobindo, The Life Divine 1.01 - The Human Aspiration,
889:All spiritual life is in its principle a growth into divine living. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
890:All you need to do is to trust God. Following the path of devotion, one should leave everything to God. ~ Sri Ramana Maharshi,
891:Be quiet and confident and try to find me inside yourself, it will help you to sleep. ~ The Mother, White Roses Aug 5 1959,
892:By contact with the facts of life Art attains to vitality. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
893:Comparison with others brings in a wrong standard of values. ~ Sri Aurobindo, Letters on Yoga - IV Ego and Its Forms,
894:Credence, when mediocrity multipliedEquals itself with genius. ~ Sri Aurobindo, Collected Poems Lines on Ireland,
895:Death is a passage, not the goal of our walk: ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
896:Does God ever become angry with us? If yes, when? When you believe He is angry. ~ The Mother, Words Of The Mother II ,
897:Ever she circled towards some far-off Light. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
898:Falsehood is merely a wrong placing of the Truth. ~ Sri Aurobindo, The Secret of the Veda 1.19 - The Victory of the Fathers,
899:Gratitude: A humble recognition of all that the Divine has done and is doing for you. ~ The Mother, Words Of The Mother II ,
900:Having once seen God, man can have no farther object in life than to reach and possess Him. ~ Sri Aurobindo, Isha Upanishad ,
901:His Grace is always with those who want to progress and realise the Truth of tomorrow. ~ The Mother, Words Of The Mother I ,
902:Man is a creature blinded by the sunWho errs by seeing ~ Sri Aurobindo, Collected Plays and Stories - II Act III,
903:Perfection cannot come without self-knowledge and God-knowledge. ~ Sri Aurobindo, Essays on the Gita Above the Gunas,
904:Pride is only one form of ego—there are ten thousand others. ~ Sri Aurobindo, Letters on Yoga - IV Ego and Its Forms,
905:Sraddha: the soul's belief in the Divine's existence, wisdom, power, love and grace. ~ Sri Aurobindo, Letters On Yoga - II ,
906:The condition of freedom is the search for truth. ~ Sri Aurobindo, Early Cultural Writings The Revival of Indian Art,
907:The difficulties you cannot overcome today will be overcome tomorrow or later on. ~ The Mother, Words Of The Mother I ,
908:The Divine is the unborn Eternal who has no origin. ~ Sri Aurobindo, Essays on the Gita 2.07 - The Supreme Word of the Gita,
909:The heart is the meeting place of God and the Soul. ~ Sri Aurobindo, Bande Mataram - II The Soul and India’s Mission,
910:The soul is the watchful builder of its fate; ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
911:The soul is the watchful builder of its fate; ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
912:The soul that can live alone with itself meets God; ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
913:To grieve is an insult to Sri Aurobindo who is here with us, conscious and alive. ~ The Mother, Words Of The Mother I ,
914:We live self-exiled from our heavenlier home. ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
915:We renounce ourselves in order to find ourselves. ~ Sri Aurobindo, Kena and Other Upanishads The Supramental Godhead,
916:What is my true destiny? The true destiny is to reach the Divine Consciousness. ~ The Mother, Words Of The Mother II ,
917:What we are, we know not; what we know, we cannot effect. ~ Sri Aurobindo, Isha Upanishad Action and the Divine Will,
918:Adventurers, we have colonised Matter’s night. ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
919:All ran like hopes that hunt a lurking chance; ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
920:Each man in this path has his own method of Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga 0.05 - The Synthesis of the Systems,
921:Evolution is an inverse action of the involution. ~ Sri Aurobindo, The Life Divine 2.24 - The Evolution of the Spiritual Man,
922:For a subject people there is no royal road to emancipation. ~ Sri Aurobindo, Bande Mataram - I The Leverage of Faith,
923:His business is to suggest and not to impose. ~ Sri Aurobindo, Early Cultural Writings A System of National Education,
924:If you want union in the world, first unify the different parts of your own being. ~ The Mother, Words Of The Mother III ,
925:In this immoral and imperfect world even sin has sometimes its rewards. ~ Sri Aurobindo, The Future Poetry The Mantra,
926:Knowledge will not come without self-communion, without light from within. ~ Sri Aurobindo, Karmayogin In Either Case,
927:Perfect attachment to the Divine replaces all vital attractions and passions ~ The Mother, Words Of The Mother II 128,
928:The earliest formula of Wisdom promises to be its last, -- God, Light, Freedom, Immortality ~ Sri Aurobindo, The Life Divine ,
929:The pure intellectual direction travels away from life. ~ Sri Aurobindo, The Synthesis Of Yoga 3.05 - The Divine Personality,
930:There is no other way than to persevere. ~ Sri Aurobindo, Letters on Yoga - IV Human Relations and the Spiritual Life,
931:The Self of things is not their outward view,A Force within decides. ~ Sri Aurobindo, Collected Poems 3.1.19 - Parabrahman,
932:When naked of ego and mind it hears the Voice ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
933:Without heroism man cannot grow into the Godhead. ~ Sri Aurobindo, The Human Cycle The Suprarational Ultimate of Life,
934:A deeper interpretation greatened Truth, ~ Sri Aurobindo, Savitri The Yoga of the King,
935:All I want to tell you is this. Follow both; perform your duties in the world and also cultivate love of God. ~ Sri Ramakrishna,
936:All our existence is a constant creation. ~ Sri Aurobindo, The Secret of the Veda Surya Savitri,
937:All pain and suffering are a sign of imperfection, of incompleteness. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
938:all suffering in the evolution is a preparation of strength and bliss ~ Sri Aurobindo, Isha Upanishad Self-Realisation,
939:All the values of the mind are constructions of ignorance. ~ Sri Aurobindo, Letters on Yoga - IV 4.22 - The supramental Thought and Knowledge,
940:Brahman is one, not numerically, but in essence. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
941:Each finite is that deep InfinityEnshrining His veiled soul of pure delight. ~ Sri Aurobindo, Collected Poems 7.5.65 - Form,
942:For the physical plane the work always repeated is the foundation. ~ Sri Aurobindo, Letters on Yoga - II Work and Yoga,
943:Good, not utility, must be the principle and standard of good. ~ Sri Aurobindo, The Human Cycle The Suprarational Good,
944:It is always the business of man the thinker to know. ~ Sri Aurobindo, The Life Divine 2.07 - The Knowledge and the Ignorance,
945:It is the going inward that most helps to deliver the nature. ~ Sri Aurobindo, Letters on Yoga - IV Anger and Violence,
946:Love, joy and happiness come from the psychic. The Self gives peace or a universal Ananda. ~ Sri Aurobindo, Letters On Yoga - I ,
947:Many good sayings are to be found in holy books, but merely reading them will not make one religious. ~ Sri Ramakrishna,
948:Once one is in full sadhana, sleep becomes as much a part of it as waking. ~ Sri Aurobindo, Letters on Yoga - IV The Tibetan Yogas of Dream and Sleep,
949:Power can abase as well as elevate; nothing is more liable to misuse. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
950:Renunciation must be for us merely an instrument and not an objec. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
951:Self-conscious existence is the essential nature of the Being; that is Sat or Purusha. ~ Sri Aurobindo, The Synthesis Of Yoga ,
952:The aspiration is always the sign of the possibility and perseverance leads to the certitude of the realisation. ~ The Mother,
953:The mind forms or accepts the theories that support the turn of the being. ~ Sri Aurobindo, Letters on Yoga - II Baha i Faith,
954:There is no greater bliss than that of being like a new born child in front of the Divine.With my blessings ~ The Mother,
955:When man is free in spirit, all other freedom is at his command. ~ Sri Aurobindo, Bande Mataram - II Asiatic Democracy,
956:When the source of the 'I-throught' is reached it vanishes and what remains over is the Self. ~ Sri Ramana Maharshi, Talks 130,
957:Will coloured by desire is an impure will. ~ Sri Aurobindo, The Synthesis Of Yoga Purification - Intelligence and Will,
958:A city of ancient IgnoranceFounded upon a soil that knew not Light. ~ Sri Aurobindo, Savitri 02.07 - The Descent into Night,
959:All sentience is ultimately self-sentience. ~ Sri Aurobindo, Kena and Other Upanishads The Philosophy of the Upanishads,
960:All things are in Nature and all things are in God. ~ Sri Aurobindo, The Synthesis Of Yoga 0.05 - The Synthesis of the Systems,
961:A prayer, a master act, a king idea Can link man's strength to a transcendent Force. ~ Sri Aurobindo, Savitri 01.02 - The Issue,
962:Beauty is a sweet difference of the Same. ~ Sri Aurobindo, Savitri The Yoga of the King,
963:Consider the Divine Life as the most important thing to obtain. ~ The Mother, Words Of The Mother II The True Aim of Life [7],
964:Equality, not indifference is the basis. ~ Sri Aurobindo, The Synthesis Of Yoga 2.08 - The Release from the Heart and the Mind,
965:Even now great thoughts are here that walk alone: ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
966:Helped are the souls that wait more than strengths soon fulfilled and exhausted. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
967:Not only Spirit is one, but Mind, Life, Matter are one. ~ Sri Aurobindo, The Synthesis Of Yoga 2.15 - The Cosmic Consciousness,
968:Our chains are either a play or an illusion or both play & illusion. ~ Sri Aurobindo, Isha Upanishad The Isha Upanishad,
969:Our greater truth of being lies behind: ~ Sri Aurobindo, Savitri 07.06 - Nirvana and the Discovery of the All-Negating Absolute,
970:Say-'I have received his Grace: I must be worthy of it', and then all will be well. ~ The Mother, Words Of The Mother II ,
971:The body has an unexpressed knowledge of its own. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.05 - Supermind and Humanity,
972:The fatigue comes from the resistance and the worry, do not worry, let yourself go, and the fatigue will go also. ~ The Mother,
973:The inner must change before the outermost can follow. ~ Sri Aurobindo, Letters on Yoga - I Transformation and the Body,
974:The life-work of a great man often does not begin till he dies. ~ Sri Aurobindo, Bande Mataram - II Mustafa Kamal Pasha,
975:The lower is for us the first condition of the higher. ~ Sri Aurobindo, The Life Divine 2.07 - The Knowledge and the Ignorance,
976:The mind and the vital are much more full of ego than the body. ~ Sri Aurobindo, Letters on Yoga - IV Ego and Its Forms,
977:There is no greater courage than that of recognising ones own mistakes With my blessings ~ The Mother, Words Of The Mother II ,
978:The Self cannot be found in books. You have to find it out for yourself, in yourself. ~ Sri Ramana Maharshi, Day by Day 16-3-45,
979:The Self is God. `I AM' is God. If God be apart from the Self, He must be a Selfless God, which is absurd. ~ Sri Ramana Maharshi,
980:The song that nerves the nation’s heart is in itself a deed. ~ Sri Aurobindo, Bande Mataram - I The Writing on the Wall,
981:The song that nerves the nation’s heart is in itself a deed. ~ Sri Aurobindo, Bande Mataram - I The Writing on the Wall,
982:The stumbling-block of romanticism is falsity. ~ Sri Aurobindo, The Future Poetry The Movement of Modern Literature - I,
983:To each his own difficulties seem enormous and radical. ~ Sri Aurobindo, Letters on Yoga - II 1.2.01 - The Call and the Capacity,
984:To follow the path to the end, one must be armed with a very patient endurance. ~ The Mother, Words Of The Mother II 1.3.5.05 - The Path,
985:Truth shines far from the falsehoods of the world; ~ Sri Aurobindo, Savitri 10.02 - The Gospel of Death and Vanity of the Ideal,
986:We move as we must,Not as we choose, whatever we may think. ~ Sri Aurobindo, Collected Plays and Stories - I Act II,
987:Wisdom is knowing I am nothing, Love is knowing I am everything, and between the two my life moves. ~ Sri Nisargadatta Maharaj,
988:young portress brightWho opens to our souls the worlds of light. ~ Sri Aurobindo, Collected Poems The Fear of Death,
989:All is one in self, but all is variation in the phenomenon. ~ Sri Aurobindo, Essays on the Gita 2.05 - The Divine Truth and Way,
990:All spiritual experience is experience of the Infinite. ~ Sri Aurobindo, The Life Divine 2.06 - Reality and the Cosmic Illusion,
991:Always we bear in us a magic keyConcealed in life’s hermetic envelope. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
992:A mighty shuddering coil of ecstasy Crept through the deep heart of the universe. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
993:By identity alone can complete and real knowledge exist. ~ Sri Aurobindo, The Synthesis Of Yoga 3.01 - Love and the Triple Path,
994:Easy are mortalHearts to be bent by Fate and soon we consent to our fortunes. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
995:It is by the thought that we dissipate ourselves in the phenomenal. ~ Sri Aurobindo, The Synthesis Of Yoga 2.04 - Concentration,
996:It is never in vain that an ardent and sincere prayer is addressed to the Divine's Grace. ~ The Mother, Words Of The Mother III ,
997:It is the seeing mind that is the master of poetic utterance. ~ Sri Aurobindo, The Future Poetry The Word and the Spirit,
998:It is when one mixes up sex and spirituality that there is the greatest havoc. ~ Sri Aurobindo, Letters on Yoga - IV The Second Sex,
999:Judge nothing, you will be happy. Forgive everything, you will be happier. Love everything, you will be happiest. ~ Sri Chinmoy,
1000:Let this be our one need in life, to realise the Divine. ~ The Mother, Words Of The Mother II The True Aim of Life [3],
1001:Life here is God, the materials of Life here are God. ~ Sri Aurobindo, Isha Upanishad A Commentary on the Isha Upanishad,
1002:Love is a yearning of the One for the One. ~ Sri Aurobindo, Savitri The Yoga of the King,
1003:Many people try to define the Self instead of attempting to know the Self and abide in it. ~ Sri Ramana Maharshi, Reminisceneces ,
1004:No Law is absolute, because only the infinite is absolute. ~ Sri Aurobindo, The Life Divine 1.27 - The Sevenfold Chord of Being,
1005:Ominous beings passed him on the roadWhose very gaze was a calamity: ~ Sri Aurobindo, Savitri 02.07 - The Descent into Night,
1006:Oneness and multiplicity are poles of the same Reality. ~ Sri Aurobindo, The Life Divine 2.07 - The Knowledge and the Ignorance,
1007:One should not think too much of food either to indulge or unduly to repress. ~ Sri Aurobindo, Letters on Yoga - IV Food,
1008:Order is indeed the law of life, but not an artificial regulation. ~ Sri Aurobindo, The Human Cycle Diversity in Oneness,
1009:Problems are the creations of mental ignorance seeking for knowledge. ~ Sri Aurobindo, The Life Divine 2.27 - The Gnostic Being,
1010:Reason is science, it is conscious art, it is invention. ~ Sri Aurobindo, The Human Cycle The Reason as Governor of Life,
1011:Stop thinking of the adverse forces and they will have no power over you. My force is always there to protect you. ~ The Mother,
1012:The Divine's love and knowledge must always govern our thoughts and actions. 24 July 1954 ~ The Mother, Words Of The Mother II ,
1013:The growth of the god in man is man’s proper business. ~ Sri Aurobindo, Essays on the Gita The Cloud of Unknowing and Other Works,
1014:The universe is a self-creative process of a supreme Reality. ~ Sri Aurobindo, The Life Divine 2.20 - The Philosophy of Rebirth,
1015:The wisdom of the Lover is justified and supported by the wisdom of the Seer. ~ Sri Aurobindo, Karmayogin In Either Case,
1016:this ego-centrism is our rock of safety against the cosmic and the infinite, our defense. ~ Sri Aurobindo, The Life Divine 241,
1017:those who rely on the Divine will arrive in spite of all difficulties, stumbles or falls. ~ Sri Aurobindo, Letters On Yoga - IV ,
1018:To be in full union with the Divine is the final aim. ~ Sri Aurobindo, Letters on Yoga - II 1.1.02 - The Aim of the Integral Yoga,
1019:When mind is still, then Truth gets her chance to be heard in the purity of the silence. ~ Sri Aurobindo, Essays Divine And Human ,
1020:A knowledge which became what it perceived. ~ Sri Aurobindo, Savitri The Yoga of the King,
1021:All finites are in their spiritual essence the Infinite. ~ Sri Aurobindo, The Life Divine 2.06 - Reality and the Cosmic Illusion,
1022:A once living story has prepared and madeOur present fate, child of past energies. ~ Sri Aurobindo, Savitri 01.02 - The Issue,
1023:A point she had reached where life must be in vain Or, in her unborn element awake, ~ Sri Aurobindo, Savitri 01.02 - The Issue,
1024:A soul made ready through a thousand yearsIs the living mould of a supreme Descent. ~ Sri Aurobindo, Savitri 05.02 - Satyavan,
1025:Desire always creates perturbation and even its fulfilment does not satisfy. ~ Sri Aurobindo, Letters on Yoga - IV Desire,
1026:God in man is the whole revelation and the whole of religion. ~ Sri Aurobindo, Bande Mataram - II The Glory of God in Man,
1027:Hid deep in man celestial powers can dwell. ~ Sri Aurobindo, Savitri The Yoga of the King,
1028:I move in an ocean of stupendous LightJoining my depths to His eternal height. ~ Sri Aurobindo, Collected Poems Light,
1029:India must remain India if she is to fulfil her destiny. ~ Sri Aurobindo, Bande Mataram - II Indian Resurgence and Europe,
1030:In him soul and Nature, equal Presences,Balance and fuse in a wide harmony. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
1031:I shall always be with you, my dear little child, in the struggle and in the victory. ~ The Mother, Some Answers From The Mother ,
1032:Its builder is thought, its base the heart’s desire. ~ Sri Aurobindo, Savitri 10.02 - The Gospel of Death and Vanity of the Ideal,
1033:Love is the power and passion of the divine self-delight. ~ Sri Aurobindo, The Synthesis Of Yoga 3.01 - Love and the Triple Path,
1034:Mankind is still no more than semi-civilised. ~ Sri Aurobindo, The Renaissance in India Indian Spirituality and Life - IV,
1035:No anti-vital culture can survive. ~ Sri Aurobindo, The Renaissance in India A Rationalistic Critic on Indian Culture - V,
1036:Nothing can evolve out of Matter which is not therein already contained. ~ Sri Aurobindo, The Life Divine 1.10 - Conscious Force,
1037:Nothing can exist which is not substance and power of Brahman. ~ Sri Aurobindo, The Life Divine 2.20 - The Philosophy of Rebirth,
1038:...One must not go into the vital world without a special purpose or command and a special protection. ~ The Mother, White Roses ,
1039:Religion has to be lived, not learned as a creed. ~ Sri Aurobindo, Early Cultural Writings A System of National Education,
1040:Religion is the seeking after the spiritual, the suprarational. ~ Sri Aurobindo, The Human Cycle The Suprarational Beauty,
1041:Sheer objectivity brings us down from art to photography. ~ Sri Aurobindo, The Future Poetry Poetic Vision and the Mantra,
1042:The absolute immunity can only come with the supramental change. ~ Sri Aurobindo, Letters on Yoga - IV Illness and Health,
1043:The beginning of Ignorance is a limitation of Knowledge. ~ Sri Aurobindo, The Life Divine 2.07 - The Knowledge and the Ignorance,
1044:The one thing that man sees above the intellect is the spirit. ~ Sri Aurobindo, The Future Poetry The Power of the Spirit,
1045:THe soul cannot think the Divine but knows Him with certitude. With my blessings. ~ The Mother, Mantras of the Mother 26 December,
1046:The true individual is behind veiled by the activities of the outer nature. ~ Sri Aurobindo, Letters on Yoga - II the Silence,
1047:This body which was once my universe,Is now a pittance carried by the soul. ~ Sri Aurobindo, Collected Poems The Body,
1048:What do obstacles matter? We shall always go forward. ~ The Mother, Words Of The Mother II Face and Overcome Difficulties,
1049:When the aspiration is awake each day brings us nearer to the goal. With my blessings, ~ The Mother, Mantras Of The Mother ,
1050:A great joy is always deep in our heart, and always we can find it there. With my blessings ~ The Mother, Words Of The Mother II ,
1051:All end and beginning presuppose something beyond the end or beginning. ~ Sri Aurobindo, The Life Divine 1.09 - The Pure Existent,
1052:All forms are Thy dream-dialect of delight,O Absolute, O vivid Infinite. ~ Sri Aurobindo, Collected Poems 7.5.62 - Divine Sight,
1053:A magic leverage suddenly is caughtThat moves the veiled Ineffable’s timeless will: ~ Sri Aurobindo, Savitri 01.02 - The Issue,
1054:And channel to earth-mind the wizard ray ~ Sri Aurobindo, Savitri The Eternal Day The Souls Choice and the Supreme Consummation,
1055:An integral knowledge presupposes an integral Reality. ~ Sri Aurobindo, The Life Divine 2.15 - Reality and the Integral Knowledge,
1056:As the darkness disappears, the inner doors too will open. ~ Sri Aurobindo, Letters on Yoga - II 7.05 - Patience and Perseverance,
1057:Essential mentality is idealistic and a seeker after perfection. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
1058:Even the body shall remember God. ~ Sri Aurobindo, Savitri The Eternal Day,
1059:Everything will come in its time; keep a confident patience and all will be all right. ~ The Mother, Words Of The Mother II ,
1060:Fate,The dim great presence, is but nature madeIrrevocable in its fruits. ~ Sri Aurobindo, Collected Poems Urvasie,
1061:From step to step, from truth to truth, we shall climb ceaselessly until we reach the perfect realisation of tomorrow. ~ The Mother,
1062:God knows the past, present and future. He will determine the future for you and accomplish the work. ~ Sri Ramana Maharshi,
1063:Good we have made by our thoughts and sin by our fear and recoiling; ~ Sri Aurobindo, Collected Poems 5.2.01 - The Descent of Ahana,
1064:In the silence of the heart, you will receive the command. ~ The Mother, Words Of The Mother II Peace and Silence,
1065:Music and thunder are the rhythmic chordsOf one majestic harp. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
1066:Only the past fulfilled can conjure room to the future that presses. ~ Sri Aurobindo, Collected Poems 5.2.01 - The Descent of Ahana,
1067:Pain with its lash, joy with its silver bribeGuard the Wheel’s circling immobility. ~ Sri Aurobindo, Savitri 01.02 - The Issue,
1068:Religion is in the human mind the first native. ~ Sri Aurobindo, The Renaissance in India Indian Spirituality and Life - I,
1069:The animal prepares human intelligence. ~ Sri Aurobindo, The Life Divine 2.18 - The Evolutionary Process - Ascent and Integration,
1070:The birds crying for heart’s happiness,Winged poets of our solitary reign ~ Sri Aurobindo, Savitri 12.01 - The Return to Earth,
1071:There is a darkness in terrestrial thingsThat will not suffer long too glad a note. ~ Sri Aurobindo, Savitri 01.02 - The Issue,
1072:There is a great power in the simple confidence of a child. With my blessings. ~ The Mother, Mantras Of The Mother November 17th,
1073:Transmuted is ravishment’s minister,A high note and a fiery refrain. ~ Sri Aurobindo, Collected Poems The Life Heavens,
1074:Whether it seem good or evil to men's eyes, Only for good the secret Will can work. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
1075:According to the status of the soul is the status of the Prakriti. ~ Sri Aurobindo, The Synthesis Of Yoga 2.22 - Vijnana or Gnosis,
1076:A diversity in oneness is the law of the manifestation. ~ Sri Aurobindo, The Life Divine 2.24 - The Evolution of the Spiritual Man,
1077:A jingling silver laugh of anklet bellsTravelled the roads of a solitary heart; ~ Sri Aurobindo, Savitri 02.14 - The World-Soul,
1078:All things are in nature and all things are in God, but for practical purposes we will differentiate between them. ~ Sri Aurobindo,
1079:A perfect face amid barbarian faces,A perfect voice of sweet and serious rhyme, ~ Sri Aurobindo, Collected Poems Johann Wolfgang von Goethe,
1080:Bliss is her goal, but her road is through whirlwind and death-blast and storm-race. ~ Sri Aurobindo, Collected Poems 5.1.02 - Ahana,
1081:Death is his mask and immortality is his self-revelation. ~ Sri Aurobindo, Essays on the Gita The Cloud of Unknowing and Other Works,
1082:Existence is a fundamental unity under a superficial diversity. ~ Sri Aurobindo, Isha Upanishad The Eternal in His Universe,
1083:Few are always of one kind and none is entire in his kind. ~ Sri Aurobindo, The Synthesis Of Yoga 1.10 - The Three Modes of Nature,
1084:God found in Nature, Nature fulfilled in God. ~ Sri Aurobindo, Savitri The Yoga of the King,
1085:He is the adventurer and cosmologistOf a magic earth’s obscure geography. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
1086:He is the explorer and the marinerOn a secret inner ocean without bourne. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
1087:His is a search of darkness for the light,Of mortal life for immortality. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
1088:If one learns all by oneself, the chances are that one will learn all wrong. ~ Sri Aurobindo, Letters on Yoga - II 2.11 - The Guru,
1089:It is when one feels like a blind man that one begins to be ready for the illumination. ~ The Mother, Some Answers From The Mother ,
1090:Life is an infinite Force working in the terms of the finite. ~ Sri Aurobindo, The Life Divine 3.04 - The Spirit in Spirit-Land after Death,
1091:Longing is like the rosy dawn. After the dawn out comes the sun. Longing is followed by the vision of God. ~ Sri Ramakrishna,
1092:Mind-Energy, Life-Energy, material Energy are different dynamisms of one World-Force. ~ Sri Aurobindo, The Life Divine 1.06 - The Transformation of Dream Life,
1093:Most people do not really choose—they undergo the play of the forces. ~ Sri Aurobindo, Letters on Yoga - I 5.4.01 - Occult Knowledge,
1094:Nature is God’s power of various self-becoming, ātma-vibhūti. ~ Sri Aurobindo, Essays on the Gita The Theory of the Vibhuti,
1095:Nor punishes. Impartially he dealsTo every strenuous spirit its chosen reward. ~ Sri Aurobindo, Collected Poems Urvasie,
1096:One has to persevere until the light conquers there. ~ Sri Aurobindo, Letters on Yoga - II Peace - The Basis of the Sadhana,
1097:Remember, you cannot abandon what you do not know. To go beyond yourself, you must know yourself. ~ Sri Nisargadatta Maharaj,
1098:The disciples judge the forms by the Master. Outsiders judge the Master by the forms. ~ The Mother, Words Of The Mother III 202,
1099:The form is phenomenon, the idea is reality. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.13 - The Stress of the Hidden Spirit,
1100:The Power that acts in us is not our force. ~ Sri Aurobindo, Savitri 07.06 - Nirvana and the Discovery of the All-Negating Absolute,
1101:There can be no physical life without an order and rhythm. ~ Sri Aurobindo, Letters on Yoga - II Practical Concerns in Work,
1102:The strength is always with you to be always faithful to the Divine Will. ~ The Mother, Words Of The Mother II Faithfulness,
1103:The vital and physical life, a human edition of the animal round. ~ Sri Aurobindo, The Human Cycle Civilisation and Culture,
1104:They say that I am dying but I am not going away.Where could I go?I am here ~ Sri Ramana Maharshi, Path of Self-Knowledge ,
1105:Too heavy falls a Shadow on man’s heart;It dares not be too happy upon earth. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
1106:When enquiry continues automatically, it results in contempt for wealth, fame, ease, pleasure, etc. ~ Sri Ramana Maharshi, Talks 2020-08-27,
1107:When least defaced, then is it most divine. ~ Sri Aurobindo, Savitri 07.06 - Nirvana and the Discovery of the All-Negating Absolute,
1108:All existences are instinct with the life of the one indivisible Spirit. ~ Sri Aurobindo, Essays on the Gita 2.01 - The Two Natures,
1109:All ignorance is a penumbra which environs an orb of knowledge. ~ Sri Aurobindo, The Life Divine 2.04 - The Divine and the Undivine,
1110:All variations resolve themselves into an unity. ~ Sri Aurobindo, Kena and Other Upanishads The Philosophy of the Upanishads,
1111:But for one who has faith in the Divine Grace, the return to the Light becomes easy. ~ The Mother, Questions And Answers 1953 ,
1112:Divine compassion which strengthens the arm and clarifies the knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
1113:Energy distributes itself, but never really dissipates itself. ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - V,
1114:Faith is the first condition of success in every great undertaking. ~ Sri Aurobindo, Bande Mataram - I The Leverage of Faith,
1115:For the plenitude of His light we invoke the Divine to awaken in us the power to express Him. ~ The Mother, Words Of The Mother II ,
1116:If one reads Sri Aurobindo carefully one finds the answers to all that one wants to know. ~ The Mother, Words Of The Mother I ,
1117:In every heart is hidden the myriad One. ~ Sri Aurobindo, Savitri 09.02 - The Journey in Eternal Night and the Voice of the Darkness,
1118:In the subconscient knowledge or consciousness is involved in action, for action is the essence of Life. ~ Sri Aurobindo, TLD 1.08-9,
1119:My God is love and sweetly suffers all. ~ Sri Aurobindo, Savitri 09.02 - The Journey in Eternal Night and the Voice of the Darkness,
1120:None who has not been prodigal of his best has ever risen to greatness. ~ Sri Aurobindo, Bande Mataram - II More about Unity,
1121:Nothing we think or do is void or vain;Each is an energy loosed and holds its course. ~ Sri Aurobindo, Savitri 04.04 - The Quest,
1122:One step firmly taken makes easier all the others. ~ Sri Aurobindo, The Synthesis Of Yoga Purification - The Lower Mentality,
1123:Raja-Yoga is the science of religion, the rationale of all worship, all prayers, forms, ceremonies, and miracles. ~ Swami Vivekananda,
1124:Reduce your ideal to a system and it at once begins to fail. ~ Sri Aurobindo, The Human Cycle The Reason as Governor of Life,
1125:That knowledge which purifies the mind and heart alone is true Knowledge, all else is only a negation of Knowledge. ~ Sri Ramakrishna,
1126:The Divine Force can always do more than the personal effort. ~ Sri Aurobindo, Letters on Yoga - II The Divine Force in Work,
1127:The mighty perish in their might;The slain survive the slayer. ~ Sri Aurobindo, The Future Poetry 7.3.14 - The Tiger and the Deer,
1128:The only important thing is to follow the Divine's truth with love and joy. My blessings ~ The Mother, Mantras Of The Mother 9 May,
1129:The only thing worth living for is to serve the Divine. January 1966 ~ The Mother, Words Of The Mother II The True Aim of Life [5],
1130:The self of things is an infinite indivisible existence. ~ Sri Aurobindo, The Life Divine Delight of Existence,
1131:The trudge of Time changed to a splendid march; ~ Sri Aurobindo, Savitri The Yoga of the King The Yoga of the Souls Release,
1132:The war of thoughts that fathers the universe, ~ Sri Aurobindo, Savitri The Yoga of the King,
1133:To lift our hopes heaven-high and to extend themAs wide as earth. ~ Sri Aurobindo, Collected Plays and Stories - I Act I,
1134:To see Thy Victory in all circumstances is certainly the best way of helping It to come. ~ The Mother, Words Of The Mother III 240,
1135:Truth is followed as the path to the divine beatitude. ~ Sri Aurobindo, The Secret of the Veda To Bhaga Savitri,
1136:Turn towards the Divine, all your sufferings will disappear. ~ The Mother, Words Of The Mother II 4.04 - Weaknesses,
1137:Unity is sweet substance of the heartAnd not a chain that binds. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
1138:Vital forces want neither liberation nor transformation. ~ Sri Aurobindo, Letters on Yoga - IV Attacks by the Hostile Forces,
1139:Whatever the difficulty if we keep truly quiet the solution will come. With my blessings, ~ The Mother, Mantras Of The Mother ,
1140:Where there is life, there is always a hope of better things. ~ Sri Aurobindo, The Human Cycle The Curve of the Rational Age,
1141:454. In those whom God loves, have delight; on those whom He pretends not to love, take pity. ~ Sri Aurobindo, Essays Divine And Human ,
1142:All the hundred separate paths meet in the Eternal. ~ Sri Aurobindo, The Synthesis Of Yoga 4.01 - The Principle of the Integral Yoga,
1143:An entry into the gnostic consciousness would be an entry into the Infinite. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
1144:An integral knowledge is the aim of the conscious evolution. ~ Sri Aurobindo, The Life Divine Memory,
1145:Apparent evil is often the shortest way to the good. ~ Sri Aurobindo, Essays in Philosophy and Yoga The Strength of Stillness,
1146:A Silence that was Being’s only word,The unknown beginning and the voiceless end ~ Sri Aurobindo, Collected Poems Adwaita,
1147:A single occupation, a single aim, a single joy - the Divine. ~ The Mother, Words Of The Mother II 1.02 - The Divine Is with You,
1148:Development into forms is an imperative rule of effective manifestation. ~ Sri Aurobindo, The Synthesis Of Yoga 0.01 - Life and Yoga,
1149:Do not lower your goals to the level of your abilities. Instead, raise your abilities to the height of your goals. ~ Swami Vivekananda,
1150:Here and not elsewhere the highest Godhead has to be found. ~ Sri Aurobindo, Essays on the Gita The Cloud of Unknowing and Other Works,
1151:How should I meditate? Fix your mind on the aspiration and dismiss everything else. ~ The Mother, More Answers From The Mother ,
1152:If we cannot define the Eternal, we can unify ourselves with it. ~ Sri Aurobindo, The Synthesis Of Yoga 2.11 - The Modes of the Self,
1153:If you are keen on realising God, repeat His name with firm faith, and try to discriminate the Real from the unreal. ~ Sri Ramakrishna,
1154:In activity and in silence, in taking and in giving, always the glad remembrance of Thee. ~ The Mother, Words Of The Mother II ,
1155:In every being and object God dwells concealed and discoverable. ~ Sri Aurobindo, Essays on the Gita 2.08 - God in Power of Becoming,
1156:It is only through consciousness that we can approach Being. ~ Sri Aurobindo, The Life Divine 2.07 - The Knowledge and the Ignorance,
1157:Man demands miracles that he may have faith; he wishes to be dazzled in order that he may see ~ Sri Aurobindo, The Synthesis Of Yoga ,
1158:No human law is the absolute expression of the divine justice, ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - VI,
1159:One cannot cease to be individually except by being infinitely. ~ Sri Aurobindo, The Life Divine 3.04 - The Spirit in Spirit-Land after Death,
1160:One will pass through as many stages as it is necessary to take, but one will arrive. ~ The Mother, Words Of The Mother II 1.3.5.05 - The Path,
1161:Only in the spiritual self can we possess the true unity. ~ Sri Aurobindo, The Synthesis Of Yoga 4.08 - The Liberation of the Spirit,
1162:O worshipper of the formless Infinite,    Reject not form, what dwells in it is He. ~ Sri Aurobindo, Collected Poems 7.5.65 - Form,
1163:Each day was a spiritual romance, As if he was born into a bright new world; ~ Sri Aurobindo, Savitri 04.02 - The Growth of the Flame,
1164:Regard the nation as a necessary unit but no more in a common humanity. ~ Sri Aurobindo, Karmayogin The Doctrine of Sacrifice,
1165:Rely on the Mother always. ~ Sri Aurobindo, Letters on Yoga - III Experiences on the Subtle Physical,
1166:Some day surelyThe world too shall be saved from death by love. ~ Sri Aurobindo, Collected Plays and Stories - II Act III,
1167:Surrender to the Feet of the Guru is the real mantra, in which there will be no fear of Maya's delusion. ~ Sri Ramana Maharshi,
1168:The high meets the low, all is a single plan. ~ Sri Aurobindo, Savitri 07.06 - Nirvana and the Discovery of the All-Negating Absolute,
1169:The Lord is there, not only in that self, but in Nature. ~ Sri Aurobindo, Essays on the Gita The Fullness of Spiritual Action,
1170:The realisation of the Self as Sachchidananda is the aim of human existence. ~ Sri Aurobindo, Isha Upanishad Self-Realisation,
1171:There are people who spout verses from the Scriptures and talk big, but in their conduct they are quite different. ~ Sri Ramakrishna,
1172:There knowledge needs not words to embody Idea; ~ Sri Aurobindo, Savitri The Yoga of the King,
1173:The strength of Europe is in details, the strength of Asia in synthesis. ~ Sri Aurobindo, Bande Mataram - II The Asiatic Role,
1174:This higher scheme of being is our causeAnd holds the key to our ascending fate; ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
1175:What we call the Ignorance is a cloaked Knowledge. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.08 - Supermind and Mind of Light,
1176:An all-inclusive concentration is the difficult achievement towards which we must labour ~ Sri Aurobindo, The Synthesis Of Yoga ,
1177:A single word lets loose vast agencies;A casual act determines the world’s fate. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
1178:Brahman self-extended in Space and Time is the universe. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
1179:Closeness to the Divine will always grow with the growth of consciousness, equanimity and love. ~ The Mother, Words Of The Mother II ,
1180:Colour was a visible tone of ecstasy. ~ Sri Aurobindo, Savitri The Eternal Day,
1181:Fear is more even of a nervous sensation than an emotion. ~ Sri Aurobindo, The Synthesis Of Yoga 4.05 - The Instruments of the Spirit,
1182:For those who have an intense urge for Spirit and wisdom, it sits near them, waiting. ~ Patañjali, The Yoga Sutras of Patanjali ,
1183:Grief too long continued does not help but delays the journey of the departed soul. ~ Sri Aurobindo, Letters on Yoga - I 3.04 - The Spirit in Spirit-Land after Death,
1184:Identification with the body is an error, not an illusion. ~ Sri Aurobindo, Letters on Yoga - II The Adwaita of Shankaracharya,
1185:In us the secret Spirit can inditeA page and summary of the Infinite, ~ Sri Aurobindo, Collected Poems 7.5.59 - The Hill-top Temple,
1186:It was to amuse himself God made the world.For He was dull alone! ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
1187:Knowledge and Ignorance are in their nature subjective. ~ Sri Aurobindo, Letters on Yoga - III Inner Experience and Outer Life,
1188:Let us give ourselves without reserve to the Divine, so best shall we receive the Divine Grace. ~ The Mother, Words Of The Mother II ,
1189:Nature creates and acts, the Soul enjoys her creation and action. ~ Sri Aurobindo, Essays on the Gita The Field and its Knower,
1190:One of the two great steps in this Yoga is to take refuge in the Mother. ~ Sri Aurobindo, The Mother With Letters On The Mother ,
1191:One who has made in sport the suns and seasMirrors in our being his immense caprice. ~ Sri Aurobindo, Collected Poems 7.5.37 - Lila,
1192:Our human knowledge is a candle burntOn a dim altar to a sun-vast Truth. ~ Sri Aurobindo, Savitri 02.12 - The Heavens of the Ideal,
1193:Praise cannot make me any betteR Blame cannot make me any worse. I am what I am before my conscience and God. ~ Paramahansa Yogananda,
1194:Rare is the cup fit for love’s nectar wine,As rare the vessel that can hold God’s birth; ~ Sri Aurobindo, Savitri 05.02 - Satyavan,
1195:Rules us, who in the Brahmin and the dogCan, if He will, show equal godhead. ~ Sri Aurobindo, Collected Poems Baji Prabhou,
1196:She made earth her home, for whom heaven was too small. ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
1197:The Absolute is everywhere; it has to be seen and found everywhere. ~ Sri Aurobindo, The Synthesis Of Yoga 2.17 - The Soul and Nature,
1198:The business of poetry is to express the soul of man to himself. ~ Sri Aurobindo, The Future Poetry The Ideal Spirit of Poetry,
1199:The Grace, the Grace alone can act. That alone can open the way, that alone can do the miracle. ~ The Mother, Words Of The Mother II ,
1200:The main business of the heart, its true function is love. ~ Sri Aurobindo, The Synthesis Of Yoga 4.14 - The Power of the Instruments,
1201:The reason deals with the finite and is helpless before the infinite. ~ Sri Aurobindo, The Synthesis Of Yoga 2.22 - Vijnana or Gnosis,
1202:There is a power in the idea—a force of which the idea is a shape. ~ Sri Aurobindo, Letters on Yoga - IV 4.22 - The supramental Thought and Knowledge,
1203:There is a Power within that knows beyondOur knowings; we are greater than our thoughts, ~ Sri Aurobindo, Savitri 05.02 - Satyavan,
1204:There is no I nor thou, but only one divine Self equal in all embodiments. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
1205:The supreme greatness cannot come in poetry without the supreme beauty. ~ Sri Aurobindo, The Future Poetry The Victorian Poets,
1206:The truth of ourselves lies within and not on the surface. ~ Sri Aurobindo, The Life Divine Delight of Existence,
1207:The white spiritual touch,The calm that broods in the deep Infinite. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
1208:True knowledge is not attained by thinking. It is what you are; it is what you become. ~ A B Purani, EVENING TALKS WITH SRI AUROBINDO ,
1209:What am I to do to get rid of these defects of my nature? Become more and more conscious. ~ The Mother, Words Of The Mother II ,
1210:Whatever we do, we must always remember our aim. 7 December 1954 ~ The Mother, Words Of The Mother II 1.01 - The True Aim of Life,
1211:Whoever is too great must lonely live.Adored he walks in mighty solitude; ~ Sri Aurobindo, Savitri 04.02 - The Growth of the Flame,
1212:All she can do is marvellous in his sight:He revels in her, a swimmer in her sea, ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
1213:A progressively perfect realisation in the body is the aim of human evolution. ~ Sri Aurobindo, Isha Upanishad Self-Realisation,
1214:Aspiration is a call to the Divine, will is the pressure of the conscious force on Nature. ~ Sri Aurobindo, Letters On Yoga - II ,
1215:Banish all thought from thee and be God’s void. ~ Sri Aurobindo, Savitri 07.06 - Nirvana and the Discovery of the All-Negating Absolute,
1216:Calmness is the criterion of spiritual progress. Plunge the purified mind into the Heart. Then the work is over. ~ Sri Ramana Maharshi,
1217:Division of consciousness is the basis of the Ignorance. ~ Sri Aurobindo, The Life Divine Supermind,
1218:Every individual man must be in little what the Cosmos is in large. ~ Sri Aurobindo, Isha Upanishad The Eternal in His Universe,
1219:Form has a certain fixity which limits. ~ Sri Aurobindo, The Renaissance in India A Rationalistic Critic on Indian Culture - VI,
1220:If the unripe mind does not feel his Grace, it does not mean that God's Grace is absent. ~ Sri Ramana Maharshi, Marharshi's Gospel ,
1221:It is not possible really to possess what is not-self to us. ~ Sri Aurobindo, Kena and Other Upanishads The Supramental Godhead,
1222:Keep only my soul to adore eternallyAnd meet Thee in each form and soul of Thee. ~ Sri Aurobindo, Collected Poems 1.2.07 - Surrender,
1223:Knowledge is the foundation of a constant living in the Divine. ~ Sri Aurobindo, The Synthesis Of Yoga 3.01 - Love and the Triple Path,
1224:Let the Divine Consciousness be the leading power in your life. ~ The Mother, Words Of The Mother II 1.02 - The Divine Is with You,
1225:Love dies before the lover in our breast:Our joys are perfumes in a brittle vase. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
1226:Man’s consciousness can be nothing else than a form of Nature’s consciousness. ~ Sri Aurobindo, The Life Divine 1.10 - Conscious Force,
1227:Men work almost always without knowing for what they have worked. ~ Sri Aurobindo, The Human Cycle The Peril of the World-State,
1228:Night a path to unknown dawnsOr a dark clue to some diviner state. ~ Sri Aurobindo, Savitri 02.04 - The Kingdoms of the Little Life,
1229:Obey thy nature and fulfil thy fate: Accept the difficulty and godlike toil ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
1230:Perfection is progressive, evolutive in Time. ~ Sri Aurobindo, The Synthesis Of Yoga 1.07 - Standards of Conduct and Spiritual Freedom,
1231:Rhythm is the most potent, founding element of poetic expression. ~ Sri Aurobindo, The Future Poetry Recent English Poetry - II,
1232:Rise with the world in thy bosom,O Word gathered into the heart of the Ineffable. ~ Sri Aurobindo, The Future Poetry the Ascent,
1233:Spiritual power in the present creates material power in the future. ~ Sri Aurobindo, Bande Mataram - II One More for the Altar,
1234:The God of Force, the God of Love are one;Not least He loves whom most He smites. ~ Sri Aurobindo, Collected Poems 4.2.04 - Epiphany,
1235:The Grace is infinite for him who sincerely trusts the Grace. ~ The Mother, Words Of The Mother II Trust in the Divine Grace and Help,
1236:The guru is always ready to give what can be given, if the disciple can receive. ~ Sri Aurobindo, Letters on Yoga - II 2.11 - The Guru,
1237:The individuals cannot act of their own accord. Recognize the force of the Divine Will and keep quiet. ~ Sri Ramana Maharshi, Talks 594,
1238:The materialist idea mistakes a creation for the creative Power. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
1239:The moon gliding amazed through heavenIn the uncertain wideness of the night. ~ Sri Aurobindo, Savitri 05.03 - Satyavan and Savitri,
1240:Then with a magic transformation's speed They rushed into each other and grew one ~ Sri Aurobindo, Savitri 07.05 - The Finding of the Soul,
1241:The poet is a magician who hardly knows the secret of his own spell. ~ Sri Aurobindo, The Future Poetry The Word and the Spirit,
1242:The rational being is only a middle term of Nature’s evolution. ~ Sri Aurobindo, The Human Cycle The End of the Curve of Reason,
1243:The sage is never alone... he bears in himself the Lord of all things. My Blessings. ~ The Mother, Mantras Of The Mother 21 September,
1244:The world’s deep contrasts are but figures spunDraping the unanimity of the One. ~ Sri Aurobindo, Collected Poems Contrasts,
1245:Too often here the careless Mother leavesHer chosen in the envious hands of Fate: ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
1246:We must be governed by the guide within rather than by the opinions of men. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
1247:Whatever happens we must remain quiet and trust the Divine's Grace. With my blessings. ~ The Mother, Mantras Of The Mother 25 October,
1248:What gives the force and joy of the work is however not physical but vital. ~ Sri Aurobindo, Letters on Yoga - II Work and Yoga,
1249:Where there is no limitation, there can be no pain. ~ Sri Aurobindo, Kena and Other Upanishads The Philosophy of the Upanishads,
1250:Accomplishment is without any doubt the fruit of patience. ~ The Mother, Words Of The Mother II Will and Perserverance,
1251:A deep spiritual calm no touch can swayUpholds the mystery of this Passion-play. ~ Sri Aurobindo, Collected Poems Life-Unity,
1252:A depression is always unreasonable as it leads nowhere. It is the most subtle enemy of the Yoga. ~ The Mother, Words Of The Mother II ,
1253:A figure in the ineffable Witness' shrine ~ Sri Aurobindo, Savitri The Yoga of the King The Yoga of the Spirits Freedom and Greatness,
1254:After all, it is very simple, we have only to become what we are in the depths of our being. ~ The Mother, Words Of The Mother II ,
1255:Alone of gods Death loves not gifts: he visitsThe pure heart as the stained. ~ Sri Aurobindo, Collected Poems 10.03 - The Debate of Love and Death,
1256:A mental knowledge can always be blinded by the tricks of the vital. ~ Sri Aurobindo, Letters on Yoga - IV 4.22 - The supramental Thought and Knowledge,
1257:A new light shall break upon the earth, a light of Truth and Harmony. With my blessings. ~ The Mother, Mantras of the Mother 24 December,
1258:A perfected community also can exist only by the perfection of its individuals. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
1259:At the hour of danger a perfect quietness is required. ~ The Mother, Words Of The Mother II Elements of Yoga,
1260:Calm heavens of imperishable Light,Illumined continents of violet peace, ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
1261:Climbed back from Time into undying Self, ~ Sri Aurobindo, Savitri The Yoga of the King The Yoga of the Spirits Freedom and Greatness,
1262:Daily we must aspire to conquer all mistakes, all obscurities, all ignorances. With my blessings ~ The Mother, Words Of The Mother II ,
1263:Every stumble is a needed paceOn unknown routes to an unknowable goal. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
1264:Every symbol was a realityAnd brought the presence which had given it life. ~ Sri Aurobindo, Savitri 07.05 - The Finding of the Soul,
1265:Form was a tenuous raiment of the soul: ~ Sri Aurobindo, Savitri The Eternal Day,
1266:Imperfect is the joy not shared by all. ~ Sri Aurobindo, Savitri The Eternal Day,
1267:In all action there is an imperative of existence that seeks to be fulfilled. ~ Sri Aurobindo, The Life Divine 2.27 - The Gnostic Being,
1268:In the full realisation the body is within us, not we in it. ~ Sri Aurobindo, Letters on Yoga - II The Adwaita of Shankaracharya,
1269:It is a truth of the Infinite, one in an infinite diversity. ~ Sri Aurobindo, The Life Divine 2.24 - The Evolution of the Spiritual Man,
1270:It is the Infinite’s blind minute abode.In that small flaming chariot Shiva rides. ~ Sri Aurobindo, Collected Poems Electron,
1271:It lived upon the margin of the Idea Protected by Ignorance as in a shell. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
1272:Meditate on the Eternal either in an unknown nook or in the solitude of the forests or in the solitude of thy own mind. ~ Sri Ramakrishna,
1273:Men are fathers of their fate;They dig the prison, they the crown command. ~ Sri Aurobindo, Collected Poems Lines on Ireland,
1274:Necessity is the child of the spirit’s free self-determination. ~ Sri Aurobindo, Essays in Philosophy and Yoga Karma and Freedom,
1275:Of what use are the godsIf they crown not our just desires on earth? ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
1276:One must persist however long it takes, so only one can achieve. ~ Sri Aurobindo, Letters on Yoga - II 7.05 - Patience and Perseverance,
1277:One should be able to see the faults of others without hatred. ~ Sri Aurobindo, Letters on Yoga - IV Problems in Human Relations,
1278:Prakriti has to reveal itself as shakti of the Purusha. ~ Sri Aurobindo, The Synthesis Of Yoga 4.03 - The Psychology of Self-Perfection,
1279:Taste is natural and quite permissible so long as one is not the slave of the palate. ~ Sri Aurobindo, Letters on Yoga - IV Food,
1280:The aim of our life on earth is to become conscious of the Divine. ~ The Mother, Words Of The Mother II 1.01 - The True Aim of Life,
1281:The calm delight that weds one soul to all,The key to the flaming doors of ecstasy. ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
1282:The characteristic of Life is desire and the instinct of possession. ~ Sri Aurobindo, The Human Cycle Civilisation and Barbarism,
1283:The complete soul possesses all its self and all Nature. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.7.1.07 - Involution and Evolution,
1284:The mind can hardly conceive unity except as an abstraction, a sum or a void. ~ Sri Aurobindo, Isha Upanishad The Worlds - Surya,
1285:There is nothing impossible. We put this bar - this is possible, this is not. Like prisoners we imprison ourselves ~ Nolini Kanta Gupta,
1286:The Self is known to everyone but not clearly. You always exist. The Be-ing is the Self. ‘I am’ is the name of God. ~ Sri Ramana Maharshi,
1287:The sentinel love in man ever imaginesStrange perils for its object. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
1288:The soul cannot act by itself, it can only act through Nature and her modes. ~ Sri Aurobindo, Essays on the Gita Above the Gunas,
1289:The supreme Self is one, but the souls of the Self are many. ~ Sri Aurobindo, The Life Divine 2.24 - The Evolution of the Spiritual Man,
1290:The thoughts change but not you.Let go the passing throughts and hold on to the unchanging Self. ~ Sri Ramana Maharshi, Talks 524,
1291:The true quiet is within and no other will give you the condition you want. ~ Sri Aurobindo, Letters on Yoga - II 1.3.03 - Quiet and Calm,
1292:The wide-winged hymn of a great priestly windArose and failed upon the altar hills; ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
1293:Truth and error live always together in the human evolution. ~ Sri Aurobindo, The Life Divine 2.24 - The Evolution of the Spiritual Man,
1294:Yes, my child, it is quite true that the Divine is the sole refuge - with Him is absolute safety. ~ The Mother, Words Of The Mother II ,
1295:Yes, this is the true love, which is a force; it is the union that enables new possibilities to be realised... ~ The Mother, On Education ,
1296:Yoga of Bhakti is a matter of the heart and not of the intellect. ~ Sri Aurobindo, The Synthesis Of Yoga 3.02 - The Motives of Devotion,
1297:You must know what you want and want it with your whole will. ~ Sri Aurobindo, Letters on Yoga - IV Wrong Movements of the Vital,
1298:All error is a disfiguration of some misunderstood fragments of truth. ~ Sri Aurobindo, The Synthesis Of Yoga 4.12 - The Way of Equality,
1299:All in thyself and thyself in all dwelling,Act in the world with thy being beyond it. ~ Sri Aurobindo, Collected Poems the Ascent,
1300:All our thoughts, all our sentiments will move towards the Divine as a river towards the sea. ~ The Mother, Words Of The Mother II ,
1301:All that we internally are is not ego, but consciousness, soul or spirit. ~ Sri Aurobindo, The Synthesis Of Yoga 1.08 - The Supreme Will,
1302:All this infinite becoming is a birth of the Spirit into form. ~ Sri Aurobindo, Essays in Philosophy and Yoga 3.7.1.06 - The Ascending Unity,
1303:A man must be strong and free in himself before he can live usefully for others. ~ Sri Aurobindo, Karmayogin Opinion and Comments,
1304:A sincere heart is worth all the extraordinary powers in the world. ~ Sri Aurobindo, Letters on Yoga - I 5.4.02 - Occult Powers or Siddhis,
1305:Errors are permitted to the mind because they open doors upon truth. ~ Sri Aurobindo, The Life Divine 2.12 - The Origin of the Ignorance,
1306:Even the animal is more in touch with a certain harmony in things than man. ~ Sri Aurobindo, Letters on Yoga - I Science and Yoga,
1307:God having entirely become Nature, Nature seeks to become progressively God. ~ Sri Aurobindo, The Life Divine 1.06 - Man in the Universe,
1308:Is measured by the throbs of the soul’s pain, ~ Sri Aurobindo, Savitri 09.02 - The Journey in Eternal Night and the Voice of the Darkness,
1309:Karma is only a machinery, it is not the fundamental cause of terrestrial existence. ~ Sri Aurobindo, Letters on Yoga - I 3.1.15 - Rebirth,
1310:Look into the depths of your heart and you will see the Divine Presence. With my Blessings. ~ The Mother, Mantras Of The Mother 14 July,
1311:My child, I have not abandoned you, and I am ready to forget, to efface all revolt. My help is always with you. ~ The Mother, Agenda Vol 1 ,
1312:Nature must flower into artAnd science, or else wherefore are we men? ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
1313:One must do things with all the ardour of one's soul, with all the strength of one's will. ~ The Mother, Questions And Answers 1950-1951 ,
1314:Our consciousness a torch that plays Between the Abyss and a supernal Light. ~ Sri Aurobindo, Collected Poems Man of the Mediator,
1315:The essence of consciousness is the power to be aware of itself and its objects. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
1316:The highest heavens of the cosmic plan are subject to a return to rebirth. ~ Sri Aurobindo, Essays on the Gita 2.03 - The Supreme Divine,
1317:The ideal creates the means of attaining the ideal, if it is itself true. ~ Sri Aurobindo, Bande Mataram - II Ideals Face to Face,
1318:The joy of the soul in the dualities is the secret of the mind’s pleasure in living. ~ Sri Aurobindo, Essays on the Gita 1.19 - Equality,
1319:The malady of the world is that the individual cannot find his real soul. ~ Sri Aurobindo, The Life Divine 1.23 - The Double Soul in Man,
1320:The mind is an inveterate divider of the indivisible. ~ Sri Aurobindo, The Synthesis Of Yoga 2.13 - The Difficulties of the Mental Being,
1321:The miraculous Inconscient,A subtle wizard skilled, was at its task. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
1322:The original Desire born in the VoidPeered out. ~ Sri Aurobindo, Savitri The Yoga of the King,
1323:The real difficulty is always in ourselves, not in our surroundings. ~ Sri Aurobindo, Early Cultural Writings The Real Difficulty,
1324:The root of the past is the source from which the future draws its sap. ~ Sri Aurobindo, Bande Mataram - II 01.01 - The One Thing Needful,
1325:This cosmic Nature’s balance is not oursNor the mystic measure of her need and use. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
1326:To fix the mind on God is very difficult, in the beginning, unless one practices meditation in solitude. ~ Sri Ramakrishna,
1327:We must not only see God and embrace Him, but become that Reality. ~ Sri Aurobindo, The Synthesis Of Yoga 2.02 - The Status of Knowledge,
1328:Whatever work you do, do it as perfectly as you can. That is the best service to the Divine in man ~ The Mother, Words Of The Mother II ,
1329:What is expressed is always only a part of what is behind. ~ Sri Aurobindo, Letters on Yoga - IV The Power of Expression and Yoga,
1330:A dry and strong or even austere logic is not a key to Truth. ~ Sri Aurobindo, Letters on Poetry and Art Bertrand Russell,
1331:Always joyfully accept what is given you by the Divine. ~ The Mother, Words Of The Mother II Gratitude and Faithfulness,
1332:And the Name, foundation of eternity, ~ Sri Aurobindo, Savitri The World of Falsehood,
1333:Any advice? Be steady and confident. ~ The Mother, Words Of The Mother II Elements of Yoga,
1334:Ask: 'Who am I?' until well-established in the conviction that a Higher Power guides us. That is firmness of faith. ~ Sri Ramana Maharshi,
1335:A World-adventurer borne on Destiny’s wingGambles with death and triumph, joy and grief. ~ Sri Aurobindo, Collected Poems 7.5.37 - Lila,
1336:Brahman is in this world to represent Itself in the values of Life. ~ Sri Aurobindo, The Life Divine 1.05 - The Destiny of the Individual,
1337:Desire is limitation and insecurity in a hunger for pleasure and satisfaction. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
1338:He who follows the steep path that climbs the heights can easily slip down into the abyss. ~ The Mother, Words Of The Mother II 1.3.5.05 - The Path,
1339:I have beheld the princes of the SunBurning in thousand-pillared homes of light. ~ Sri Aurobindo, Savitri 05.03 - Satyavan and Savitri,
1340:It is the Absolute who is all these relativities. ~ Sri Aurobindo, The Life Divine The Progress to Knowledge - God,
1341:I wear the face of Kali when I kill,I trample the corpses of the demon hordes. ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
1342:Life creates institutions; institutions do not create, but express and preserve life. ~ Sri Aurobindo, Karmayogin Passing Thoughts,
1343:Life-force is the dynamisation of a consciousness which exceeds it. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
1344:Love is a passion and it seeks for two things, eternity and intensity. ~ Sri Aurobindo, The Synthesis Of Yoga 3.03 - The Godward Emotions,
1345:Man moves towards something which fulfils the universe by transcending it. ~ Sri Aurobindo, Isha Upanishad Knowledge and Ignorance,
1346:Mind cannot possess the infinite, it can only suffer it or be possessed by it. ~ Sri Aurobindo, The Life Divine 1.18 - Mind and Supermind,
1347:Moral evil is in reality a form of mental disease or ignorance. ~ Sri Aurobindo, The Life Divine Delight of Existence,
1348:Music deepens the emotions and harmonises them with each other. ~ Sri Aurobindo, Early Cultural Writings The National Value of Art,
1349:Neither the ethical being nor the aesthetic being is the whole man. ~ Sri Aurobindo, The Human Cycle Aesthetic and Ethical Culture,
1350:No power can slay my soul; it lives in Thee.Thy presence is my immortality. ~ Sri Aurobindo, Collected Poems 1.18 - The Divine Worker,
1351:One has not only to be sincere but to be faithful through all. ~ Sri Aurobindo, Letters on Yoga - II 1.4.01 - The Divine Grace and Guidance,
1352:One who is not self-ruler, cannot be master of his surroundings. ~ Sri Aurobindo, The Synthesis Of Yoga 4.11 - The Perfection of Equality,
1353:Perfect love is inconsistent with the admission of the motive of fear. ~ Sri Aurobindo, The Synthesis Of Yoga 3.03 - The Godward Emotions,
1354:Reason can only establish half-lights and a provisional order. ~ Sri Aurobindo, The Human Cycle The Suprarational Ultimate of Life,
1355:The infinity of the One pours itself out and possesses itself. ~ Sri Aurobindo, The Life Divine 2.15 - Reality and the Integral Knowledge,
1356:The Master of man and his infinite Lover,He is close to our hearts, had we vision to see. ~ Sri Aurobindo, Collected Poems 3.1.02 - Who,
1357:The physical consciousness is constitutionally ignorant. ~ Sri Aurobindo, Letters on Yoga - IV Difficulties of the Physical Nature,
1358:The soul in man is greater than his fate: ~ Sri Aurobindo, Savitri The Eternal Day,
1359:The strength of every particular individual is the strength of God and not his own. ~ Sri Aurobindo, Karmayogin Facts and Opinions,
1360:The touch of his hands is the alchemist of a miraculous transformation. ~ Sri Aurobindo, The Synthesis Of Yoga The Mystery of Love,
1361:The universe is an endless masquerade:For nothing here is utterly what it seems; ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
1362:The way to liberation is to turn from the outward to the inward. ~ Sri Aurobindo, Essays on the Gita The Cloud of Unknowing and Other Works,
1363:The whole Vedanta is contained in the two Biblical statements "I am that I am" and "Be still and know that I am God." ~ Sri Ramana Maharshi,
1364:To whatsoever living form I turnI see my own body with another face. ~ Sri Aurobindo, Collected Poems The Indwelling Universal,
1365:Transform reason into ordered intuition; let all thyself be light. This is thy goal. ~ Sri Aurobindo, Essays In Philosophy And Yoga ,
1366:Yoga is the unravelling of the knot of Life’s difficulty. ~ Sri Aurobindo, The Synthesis Of Yoga 4.03 - The Psychology of Self-Perfection,
1367:Yoga is the unravelling of the knot of Life’s difficulty. ~ Sri Aurobindo, The Synthesis Of Yoga 4.03 - The Psychology of Self-Perfection,
1368:252. I have failed, thou sayest. Say rather that God is circling about towards His object. ~ Sri Aurobindo, Essays Divine And Human 3.1.10 - Karma,
1369:265. Care not for time and success. Act out thy part, whether it be to fail or to prosper. ~ Sri Aurobindo, Essays Divine And Human 3.1.10 - Karma,
1370:Above the world the world-creators stand,In the phenomenon see its mystic source. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
1371:An opulent beauty of passionate differenceThe recurring beat that moments God in Time. ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
1372:As with the figure of a symbol danceThe screened Omniscient plays at Ignorance. ~ Sri Aurobindo, Collected Poems The Dual Being,
1373:Bhakti and Karma cannot be perfect and enduring unless they are based upon Jnana. ~ Sri Aurobindo, Bande Mataram - I Bhawani Mandir,
1374:Each finite thing I see is a façade;From its windows looks at me the Illimitable. ~ Sri Aurobindo, Collected Poems 7.5.56 - Omnipresence,
1375:Faith is the surest guide in the darkest days. 16 August 1954 ~ The Mother, Words Of The Mother II 3.03 - Faith and the Divine Grace,
1376:Fate revealed a chain of seeing Will; ~ Sri Aurobindo, Savitri The Yoga of the King,
1377:Form cannot unveil the indwelling Power;Only it throws its symbols at our hearts. ~ Sri Aurobindo, Savitri 05.03 - Satyavan and Savitri,
1378:Freedom and not a skilful subjection is the true means of mastery. ~ Sri Aurobindo, The Synthesis Of Yoga 0.02 - The Three Steps of Nature,
1379:From light lips and casual thoughtsThe gods speak best as if by chance. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
1380:God is Beauty and Delight hidden in the variation of his masks and forms. ~ Sri Aurobindo, The Human Cycle The Suprarational Beauty,
1381:Heart feels for heart, limb cries for answering limb;All strives to enforce the unity all is. ~ Sri Aurobindo, Savitri 05.02 - Satyavan,
1382:Here chaos sorts itself into a world, ~ Sri Aurobindo, Savitri The Yoga of the King,
1383:Hidden in an earthly garment that survives,I am the worldless being vast and free. ~ Sri Aurobindo, Collected Poems Conscious Immortality,
1384:If the body is left insufficiently nourished, it will think of food more than otherwise. ~ Sri Aurobindo, Letters on Yoga - IV Food,
1385:Impose not on the mortal’s tremulous breastThe dire ordeal that foreknowledge brings; ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
1386:In all pursuits, intellectual or active, your one motto should be, Remember and Offer. ~ The Mother, Questions And Answers 1929-1931 ,
1387:INDIA MUST BE REBORN, BECAUSE HER REBIRTH IS DEMANDED BY THE FUTURE OF THE WORLD. ~ Sri Aurobindo, Bande Mataram - I Bhawani Mandir,
1388:It is not what you do but the spirit in which you do it that is important for the integral Yoga. ~ The Mother, Words Of The Mother I ,
1389:It is the mind that turns concrete realities into abstractions. ~ Sri Aurobindo, Letters on Yoga - III Experiences and Realisations,
1390:It is the Self who has become all these becomings. ~ Sri Aurobindo, The Life Divine The Progress to Knowledge - God,
1391:Man’s virtue, a coarse-spun ill-fitting dress,Apparels wooden images of Good; ~ Sri Aurobindo, Savitri 02.12 - The Heavens of the Ideal,
1392:Memory is only a process of consciousness, a utility. ~ Sri Aurobindo, The Life Divine Memory,
1393:Once the mind has been trained to fix itself on formed images, it can easily accustom itself to fix on formless realities. ~ Sri Ramakrishna,
1394:Outward circumstances are only a cover for the real workings of the spirit. ~ Sri Aurobindo, The Synthesis Of Yoga Faith and Shakti,
1395:Should I try meditation? It is not necessary if your work is a constant offering to the Divine. ~ The Mother, Words Of The Mother I ,
1396:That is always the end at which we arrive and we can only escape it by refusing to complete the journey. ~ Sri Aurobindo, The Life Divine ,
1397:The destiny of India will not wait on the falterings and failings of individuals. ~ Sri Aurobindo, Bande Mataram - I Bhawani Mandir,
1398:The free spirit can stand fearless before even the biggest forces of Nature. ~ Sri Aurobindo, Letters on Yoga - I Morality and Yoga,
1399:The life of a man is unfulfilled unless he has found the Divine. 2 June 1972 ~ The Mother, Words Of The Mother II 1.01 - The True Aim of Life,
1400:The man who prays, the prayer, and the God to whom he prays all have reality only as manifestations of the Self. ~ Sri Ramana Maharshi,
1401:The reason deals successfully only with the settled and the finite. ~ Sri Aurobindo, The Human Cycle The Reason as Governor of Life,
1402:The sattwic quality is a first mediator between the higher and the lower nature. ~ Sri Aurobindo, Essays on the Gita Deva and Asura,
1403:The truth above shall wake a nether truth, ~ Sri Aurobindo, Savitri The Eternal Day,
1404:Think of the Divine alone and the Divine will be with you. ~ The Mother, Words Of The Mother II 1.02 - The Divine Is with You,
1405:To break up the form is to injure the spirit’s self-expression. ~ Sri Aurobindo, The Renaissance in India “Is India Civilised?” - I,
1406:To understand the Divine we must have no more preferences. ~ The Mother, Words Of The Mother II 1.05 - The Ways of Working of the Lord,
1407:Violence in ordinary Nature does not justify violence in a spiritual work. ~ Sri Aurobindo, Letters on Yoga - IV Anger and Violence,
1408:All grief is born of the shrinking of the ego from the contacts of existence. ~ Sri Aurobindo, Isha Upanishad Conclusion and Summary,
1409:All the terrestrial past of the world is there summarised in man. ~ Sri Aurobindo, Essays in Philosophy and Yoga 3.7.1.06 - The Ascending Unity,
1410:All we have done is ever still to do.All breaks and all renews and is the same. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
1411:A lying reality is falsehood’s crownAnd a perverted truth her richest gem. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
1412:A pure intuition is a rare occurrence in our mental activity. ~ Sri Aurobindo, The Life Divine Supermind,
1413:... a shadow depends on light for its existence, but light does not depend for its existence on the shadow ~ Sri Aurobindo, The Life Divine ,
1414:Behind all eyes I meet Thy secret gazeAnd in each voice I hear Thy magic tune: ~ Sri Aurobindo, Collected Poems 7.5.61 - Because Thou Art,
1415:Earth’s pains were the ransom of its prisoned delight. ~ Sri Aurobindo, Savitri The Yoga of the King,
1416:For the most part men are the slaves of their associations. ~ Sri Aurobindo, Kena and Other Upanishads On Translating the Upanishads,
1417:Go on practicing. Your concentration will be as easy as breathing. That will be the crown of your achievements. ~ Sri Ramana Maharshi,
1418:Here dreadfully entangled love and hateMeet us blind wanderers mid the perils of Time. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
1419:I'm re-reading Savitri. Lucky man! I would love to read it again. And the more you read, the more marvellous it becomes. ~ The Mother,
1420:In a small corner of infinity,Our lives are inlets of an ocean’s force. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
1421:It is only the Grace that can bring the real supramental change. ~ Sri Aurobindo, Letters on Yoga - I The Supramental Transformation,
1422:Kali (Iron Lords of Time)Am love, am passion; I create the world.I am the only Brahma. ~ Sri Aurobindo, Collected Poems Kama,
1423:Nothing happens in the cosmic playBut at its time and in its foreseen place. ~ Sri Aurobindo, Savitri The Destined Meeting-place,
1424:Ravenous waves that marchWith blue fierce nostrils quivering for prey, ~ Sri Aurobindo, Collected Plays and Stories - I Flower Adornment Sutra (Avatamsaka Sutra) Prologue,
1425:The ally who helps, may also covet. ~ Sri Aurobindo, Autobiographical Notes and Other Writings of Historical Interest To Motilal Roy,
1426:The beginning of wisdom, perfection and beatitude is the vision of the One. ~ Sri Aurobindo, Isha Upanishad Self-Realisation,
1427:The Divine manifests upon earth whenever and wherever it is possible. ~ The Mother, Words Of The Mother II 1.02 - The Divine Is with You,
1428:The joy of perfect union can come only when what has to be done is done. ~ The Mother, Words Of The Mother II 1.04 - Relationship with the Divine,
1429:The limbs were trembling densities of soul. ~ Sri Aurobindo, Savitri The Eternal Day,
1430:The nation must exist before it can sacrifice its interests for a higher good. ~ Sri Aurobindo, Karmayogin The Doctrine of Sacrifice,
1431:The perfect path: for each one the path which leads fastest to the Divine. ~ The Mother, Words Of The Mother II The Path of Yoga,
1432:There can be no immortality of the body without supramentalisation. ~ Sri Aurobindo, Letters on Yoga - I Transformation and the Body,
1433:There is no body without soul, no body that is not itself a form of soul. ~ Sri Aurobindo, The Life Divine 2.20 - The Philosophy of Rebirth,
1434:The spiritual life of India is the first necessity of the world’s future. ~ Sri Aurobindo, Bande Mataram - II One More for the Altar,
1435:The truth is that the world appears as a passing shadow in a flood of light. Light in necessary even to see the shadow. ~ Sri Ramana Maharshi,
1436:The Will is mightier than any law, fate or force. ~ Sri Aurobindo, Isha Upanishad The Ishavasyopanishad with a Commentary in English,
1437:To understand the Divine one must become the Divine. 24 May 1972 ~ The Mother, Words Of The Mother II The Ways of Working of the Lord [25],
1438:Vainly man, crouched in his corner of safety, shrinks from the fatalLure of the Infinite. ~ Sri Aurobindo, Collected Poems 5.1.02 - Ahana,
1439:What the mind wants is not at all always what is intended in a larger purpose. ~ Sri Aurobindo, Letters on Yoga - I 5.4.01 - Occult Knowledge,
1440:What we call unconsciousness is simply other-consciousness. ~ Sri Aurobindo, The Synthesis Of Yoga 2.12 - The Realisation of Sachchidananda,
1441:Where there is not the personal egoism of the doer, desire becomes impossible. ~ Sri Aurobindo, Essays on the Gita 1.18 - The Divine Worker,
1442:Absolute equality is non-existent in this world. ~ Sri Aurobindo, The Human Cycle The Formation of the Nation-Unit - The Three Stages,
1443:A cricket’s rash and fiery single note,It marked with shrill melody night’s moonless hush ~ Sri Aurobindo, Savitri 02.14 - The World-Soul,
1444:Addressed to the One Supreme Lord, There is no other sin, no other vice than to be far from Thee. ~ The Mother, Words Of The Mother III 240,
1445:All experience lies within us as passive or potential memory. ~ Sri Aurobindo, Early Cultural Writings A System of National Education,
1446:All world is expression or manifestation, creation by the Word. ~ Sri Aurobindo, The Secret of the Veda Brihaspati,
1447:An evil environment worsened evil souls: ~ Sri Aurobindo, Savitri The World of Falsehood,
1448:At the top of the head or above it is the right place for yogic concentration in reading or thinking. ~ Sri Aurobindo, Letters On Yoga - II ,
1449:Being dwelling in consciousness upon itself for bliss, this is the divine Tapas. ~ Sri Aurobindo, The Synthesis Of Yoga 2.04 - Concentration,
1450:But within there is a soul and above there is Grace. 'This is all you know or need to know' ~ Sri Aurobindo, Letters On Poetry And Art ,
1451:By repeating with grit and determination 'I am not bound I am Free' one really becomes so - one really becomes free. ~ Sri Ramakrishna,
1452:Cosmos cannot be governed by a Power that does not transcend cosmos. ~ Sri Aurobindo, Essays on the Gita 2.07 - The Supreme Word of the Gita,
1453:Democracy has travelled from the East to the West in the shape of Christianity. ~ Sri Aurobindo, Bande Mataram - II Asiatic Democracy,
1454:Error is continually the handmaid and pathfinder of Truth. ~ Sri Aurobindo, The Life Divine The Two Negations,
1455: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 ,
1456:'I' is the name of God. It is the first and greatest of all mantras. Even OM is second to it. ~ Sri Ramana Maharshi, Day by Day 28-6-46,
1457:In a world of beings and momentary eventsWhere all must die to live and live to die. ~ Sri Aurobindo, Savitri 02.13 - In the Self of Mind,
1458:In its essentiality all is divine even if the form baffles or repels us. ~ Sri Aurobindo, The Life Divine 2.04 - The Divine and the Undivine,
1459:It is He in the sun who is ageless and deathless,And into the midnight His shadow is thrown. ~ Sri Aurobindo, Collected Poems 3.1.02 - Who,
1460:Which of Sri Aurobindo's books should I start with?The Life Divine.My blessings.11 March 1941 ~ The Mother, On Education ,
1461:Let us constantly aspire to be a perfect instrument for the Divine's work. With my Blessings. ~ The Mother, Mantras Of The Mother 27 August,
1462:Let us give joy to all, for joy is ours.For not for ourselves alone our spirits came ~ Sri Aurobindo, Savitri 12.01 - The Return to Earth,
1463:Look at the simplicity of the Truth with a straight and simple gaze. ~ Sri Aurobindo, Letters on Yoga - IV Depression and Despondency,
1464:Love in her was wider than the universe,The whole world could take refuge in her single heart. ~ Sri Aurobindo, Savitri 01.02 - The Issue,
1465:Man is constantly acting upon man both by the silent and the spoken word. ~ Sri Aurobindo, Kena and Other Upanishads The Supreme Word,
1466:Man’s natural joy of life is overcastAnd sorrow is his nurse of destiny. ~ Sri Aurobindo, Savitri 02.04 - The Kingdoms of the Little Life,
1467:Nobody can really help—only the Divine Grace. ~ Sri Aurobindo, Letters on Yoga - IV Interactions with Others and the Practice of Yoga,
1468:One can give not only one’s soul, but all one’s powers to the Divine. ~ Sri Aurobindo, Letters on Yoga - II 1.2.09 - Consecration and Offering,
1469:Our blind or erring government of life;A loose republic once of wants and needs. ~ Sri Aurobindo, Savitri 07.05 - The Finding of the Soul,
1470:Our works are part of an indivisible cosmic action. ~ Sri Aurobindo, The Synthesis Of Yoga 1.07 - Standards of Conduct and Spiritual Freedom,
1471:Out, out with the mind and its candle flares,Light, light the suns that never die. ~ Sri Aurobindo, Collected Poems Musa Spiritus,
1472:The Riddle of the WorldIf you can solve it, you will be immortal, but if you fail you will perish. ~ The Mother, On Education ,
1473:Purification is an essential means towards self-perfection. ~ Sri Aurobindo, The Synthesis Of Yoga 4.04 - The Perfection of the Mental Being,
1474:Scattered on sealed depths, her luminous smileKindled to fire the silence of the worlds. ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
1475:The Dragon of the dark foundations keepsUnalterable the law of Chance and Death; ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
1476:The eternal, the divine RealityHas faced itself with its own contraries. ~ Sri Aurobindo, Savitri 02.04 - The Kingdoms of the Little Life,
1477:The ethical ideality one of the master impulses of the cultured being. ~ Sri Aurobindo, The Human Cycle Aesthetic and Ethical Culture,
1478:The great rule of life is to have no schemes but one unalterable purpose. ~ Sri Aurobindo, Bande Mataram - II The Glory of God in Man,
1479:The hand that sent Jupiter spinning through heaven,Spends all its cunning to fashion a curl. ~ Sri Aurobindo, Collected Poems 3.1.02 - Who,
1480:The impossible is the hint of what shall be,Mortal the door to immortality. ~ Sri Aurobindo, Collected Poems Our godhead calls us,
1481:The soul does not move, but motion of Nature takes place in its perfect stillness. ~ Sri Aurobindo, Isha Upanishad The Isha Upanishad,
1482:Three fundamental aspects of the Divine - the Individual or Immanent, the Cosmic and the Transcendent ~ Sri Aurobindo, The Synthesis Of Yoga ,
1483:Through the shocks of difficulty and deathMan shall attain his godhead. ~ Sri Aurobindo, Collected Plays and Stories - I Flower Adornment Sutra (Avatamsaka Sutra) Prologue,
1484:Took the mind captive in its own net;His rigorous logic made the false seem true. ~ Sri Aurobindo, Savitri 02.07 - The Descent into Night,
1485:What is the right way of achieving lasting world unity? To realise the Consciousness of the ONE. ~ The Mother, Words Of The Mother III ,
1486:When, in our despair, we cry to the Divine, always He answers to our call. With my blessings. ~ The Mother, Mantras of the Mother 21 December,
1487:When waking up every morning, let us pray for a day of complete consecration. With my blessings ~ The Mother, Mantras Of The Mother 19 June,
1488:A great Negation was the Real’s faceProhibiting the vain process of Time: ~ Sri Aurobindo, Savitri 10.01 - The Dream Twilight of the Ideal,
1489:All force is power or means of a secret spirit. ~ Sri Aurobindo, The Renaissance in India A Rationalistic Critic on Indian Culture - V,
1490:A psychic fire within must be lit into which all is thrown with the Divine Name upon it. ~ Sri Aurobindo, The Synthesis Of Yoga ,
1491:Division ceased to be, for God was there. ~ Sri Aurobindo, Savitri The World of Falsehood,
1492:Each form and way of being has its own appropriate way of the delight of being. ~ Sri Aurobindo, The Life Divine 2.23 - Man and the Evolution,
1493:Every breath of life is a breath too of death. ~ Sri Aurobindo, Essays on the Gita 2.10 - The Vision of the World-Spirit - Time the Destroyer,
1494:For nothing have we learned, but still repeatOur stark misuse of self and others’ souls. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
1495:From exchange we can rise to the highest possible idea of interchange. ~ Sri Aurobindo, Essays in Philosophy and Yoga Heraclitus - VII,
1496:God is always God, but the views which people and nations may take of him vary. No higher view is known than that of love. ~ Swami Vivekananda,
1497:His knowledge scans bright pebbles on the shoreOf the huge ocean of his ignorance. ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
1498:If birth is a becoming, death also is a becoming, not by any means a cessation. ~ Sri Aurobindo, Essays on the Gita 2.03 - The Supreme Divine,
1499:Immensity was exceeded by a look,A Face revealed the crowded Infinite. ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
1500:In each success a seed of failure lurks. ~ Sri Aurobindo, Savitri The Yoga of the King,

*** NEWFULLDB 2.4M ***

1:All Life Is Yoga. ~ Sri Aurobindo,
2:All life is Yoga. ~ Sri Aurobindo,
3:axiomatic ~ Paramahansa Yogananda,
4:Yoga is a life-saver. ~ Ione Skye,
5:prosperous ~ Paramahansa Yogananda,
6:veneration ~ Paramahansa Yogananda,
7:acquiesced, ~ Paramahansa Yogananda,
8:duties. When ~ Paramahansa Yogananda,
9:define dharma ~ Paramahansa Yogananda,
10:Where there is yoga, ~ B K S Iyengar,
11:Yoga is a natural thing. ~ Laura Huxley,
12:Yoga is mind wave quieting. ~ Patanjali,
13:I need yoga every single day. ~ Gonjasufi,
14:Jnana yoga is practical. ~ Frederick Lenz,
15:Yoga's an amazing release. ~ Monica Keena,
16:Yoga is the cessation of mind. ~ Patanjali,
17:I fell in love with doing yoga. ~ Ione Skye,
18:Yoga is a means and an end. ~ B K S Iyengar,
19:I only know one yoga: 'You Go.' ~ Meher Baba,
20:Yoga and fear do not go together. ~ The Mother,
21:Yoga, unlike dance or mime, ~ T K V Desikachar,
22:I like tea and yoga, but I don't do yoga. ~ Moby,
23:Yoga is just good for you. ~ Kareem Abdul Jabbar,
24:I also do a lot of Kundalini yoga. ~ Russell Brand,
25:I would say, the new hipness is #yoga. ~ Peter Max,
26:Be firm in yoga and arise!” (4.42). ~ Ravi Ravindra,
27:I do prenatal yoga and walk a lot. ~ Kelli Williams,
28:I try to do yoga once a week. ~ Alessandra Ambrosio,
29:kutastha (spiritual sight)? ~ Paramahansa Yogananda,
30:Yoga is the art and science of living. ~ Indra Devi,
31:Yoga is the space where flower blossoms. ~ Amit Ray,
32:Do your best and then relax. ~ Paramahansa Yogananda,
33:just imagine!” I ejaculated. ~ Paramahansa Yogananda,
34:More yoga in the world is what we need. ~ Diane Lane,
35:Yoga happens in the last 1% of a pose. ~ Darren Main,
36:Yoga makes me feel really sexy. ~ Alicia Silverstone,
37:Music and yoga have a great synergy. ~ Michael Franti,
38:Picked up the yoga, put down the soda. ~ Dizzy Wright,
39:Yoga is 99% practice and 1% theory. ~ K Pattabhi Jois,
40:Yoga is nothing if it is not perfect ~ B K S Iyengar,
41:Yoga is the science to be in the here and now. ~ Osho,
42:Yoga is your mind control capacity. ~ K Pattabhi Jois,
43:A mind free from all disturbances is Yoga. ~ Patanjali,
44:I hate yoga pants anywhere but the gym. ~ Robin Givhan,
45:Sing songs that none have sung ~ Paramahansa Yogananda,
46:Yoga is the practice of quieting the mind. ~ Patanjali,
47:Yoga makes me feel like I can do anything. ~ Lady Gaga,
48:I always work out. I do Pilates and yoga. ~ Kim Delaney,
49:If yoga didn't exist, I'd invent it. ~ Jennifer Aniston,
50:I am a spark from the Infinite. ~ Paramahansa Yogananda,
51:Loyalty is the first law of God. ~ Paramahansa Yogananda,
52:A wish is a desire without energy ~ Paramahansa Yogananda,
53:I do Pilates and yoga and try to eat healthy. ~ Amy Smart,
54:Misery, like yoga, is not a competitive sport ~ Matt Haig,
55:Stillness is the altar of spirit. ~ Paramahansa Yogananda,
56:Truth is not afraid of questions. ~ Paramahansa Yogananda,
57:Yoga is a gift that you give yourself. ~ Bethenny Frankel,
58:You become writer by writing. It is a yoga. ~ R K Narayan,
59:Environment is stronger than will. ~ Paramahansa Yogananda,
60:Lazy people can't practice Ashtanga Yoga ~ K Pattabhi Jois,
61:Love is the heartbeat of all life. ~ Paramahansa Yogananda,
62:Mind is the creator of everything. ~ Paramahansa Yogananda,
63:Who am I? The great inquiry indeed. ~ Paramhansa Yogananda,
64:Television has a satanic influence. ~ Paramahansa Yogananda,
65:Yoga is a method to come to a non-dreaming mind. ~ Rajneesh,
66:Yoga is the one L.A. thing I actually like. ~ Talulah Riley,
67:Yoga probably makes me a better person. ~ Jennifer Morrison,
68:Avant-garde art is yoga for the mind. ~ Khang Kijarro Nguyen,
69:DOGS AT WORK AND YOGA AREN’T CULTURE Startups ~ Ben Horowitz,
70:If you work on yoga, yoga will work on you. ~ Baba Hari Dass,
71:Kundalini yoga is the crack cocaine of yoga. ~ Russell Brand,
72:Seclusion is the price of greatness. ~ Paramahansa Yogananda,
73:Yoga is only a means and not the end. ~ Paramhansa Yogananda,
74:I exercise at home - light cardio and yoga. ~ Danica McKellar,
75:I think that yoga, it really is a process. ~ Bethenny Frankel,
76:It is never too late in life to practice yoga ~ B K S Iyengar,
77:The longer I do yoga, the worse I get at it. ~ Claire Dederer,
78:Yoga releases the creative potential in life. ~ B K S Iyengar,
79:You become [a] writer by writing. It is a yoga. ~ R K Narayan,
80:A saint is a sinner who never gave up. ~ Paramahansa Yogananda,
81:A smooth life is not a victorious life. ~ Paramahansa Yogananda,
82:The wave uniting with its depth is yoga. ~ Sri Sri Ravi Shankar,
83:within the soul is a source of infinite ~ Paramahansa Yogananda,
84:Yoga teaches you how to listen to your body. ~ Mariel Hemingway,
85:He who knows his soul knows this truth: ~ Paramahansa Yogananda,
86:I looked around the room at the numerous ~ Paramahansa Yogananda,
87:invested with the dignity of possession. ~ Paramahansa Yogananda,
88:I've done yoga, and I want to start Pilates soon. ~ Monica Keena,
89:Knowledge of yoga is no substitute for practice. ~ B K S Iyengar,
90:Let there be light! And there was light. ~ Paramahansa Yogananda,
91:The goal of every yoga is to lead a guided life. ~ Irina Tweedie,
92:Essentially, yoga means dissolving your identity. ~ Jaggi Vasudev,
93:Freedom of the soul is the goal of all Yogas. ~ Swami Vivekananda,
94:God is simple, everything else is complex ~ Paramahansa Yogananda,
95:Like Yoga, the spiritual life is actually very difficult. ~ Sting,
96:Non-attachment is the basis of all the Yogas. ~ Swami Vivekananda,
97:Summer = yoga, snowcones, swimming & no makeup ~ Bethenny Frankel,
98:Yin Yoga is simple, but simple does not mean easy. ~ Bernie Clark,
99:Yoga is almost like music in a way; there's no end to it. ~ Sting,
100:Yoga is the practice of radical transformation ~ Georg Feuerstein,
101:Yoga is the stilling of the fluctuations of the mind. ~ Patanjali,
102:In the morning, I practice 15 minutes of yoga. ~ Vivienne Westwood,
103:People are so skillful in their ignorance! ~ Paramahansa Yogananda,
104:The greatest romance is with the Infinite. ~ Paramahansa Yogananda,
105:Yoga adds years to your life and life to your years. ~ Alan Finger,
106:Yoga is a mirror to look at ourselves from within. ~ B K S Iyengar,
107:Yoga is just gymnastics for uncoordinated people. ~ Claire Dederer,
108:Yoga is when you feel pure consciousness and spirit. ~ Alan Finger,
109:Change your life by changing your thoughts. ~ Paramahansa Yogananda,
110:Every morning I stand on my head and do a yoga workout. ~ Mick Rock,
111:The greatest romance is with the Infinite. ~ Paramahansa Yogananda,
112:Truth is exact correspondence with reality. ~ Paramahansa Yogananda,
113:Yoga is the ultimate fusion of science and spirituality. ~ Amit Ray,
114:Yoga means to unite the limited with the unlimited. ~ Jaggi Vasudev,
115:David Williams1: The real yoga is what you can’t see. ~ Bernie Clark,
116:Every tomorrow is determined by every today. ~ Paramahansa Yogananda,
117:I think we should do meditation and yoga at work. ~ Mark T Bertolini,
118:Love is the Song of the Soul singing to God. ~ Paramahansa Yogananda,
119:Yoga always made me feel really good about myself. ~ Scarlett Pomers,
120:Yoga calms me down. It gives me energy and focus. ~ Jennifer Aniston,
121:Each minute of life should be a divine quest. ~ Paramahansa Yogananda,
122:He who conquers the mind, conquers the world. ~ Paramahansa Yogananda,
123:Humans become angels on earth, not in heaven. ~ Paramahansa Yogananda,
124:I love yoga and I feel like yoga for me is incredible. ~ Miranda Kerr,
125:Nothing is impossible unless you think it is. ~ Paramahansa Yogananda,
126:The greatest of all enemies of man is himself ~ Paramahansa Yogananda,
127:Yoga is an inner experience - a workIN within a workOUT. ~ A G Mohan,
128:helped along by doing yoga together after a huge workout ~ Kaira Rouda,
129:I fully expect to be doing yoga for the rest of my life. ~ Ali MacGraw,
130:I think there should be holy war against yoga classes. ~ Werner Herzog,
131:I Will Pour Heartfuls Of My Joy Into Peace Thirsty Souls.” ~#Yogananda,
132:Learn to be calm and you will always be happy. ~ Paramahansa Yogananda,
133:Yoga aims for complete awareness in everything you do. ~ B K S Iyengar,
134:I do yoga, I do Bikram and I run, and I eat really healthy. ~ Lady Gaga,
135:I love pilates and yoga but don't do them regularly. ~ Elizabeth Hurley,
136:I'm into yoga, I meditate all the time, I'm vegetarian. ~ Russell Brand,
137:Success is hastened or delayed by one's habits. ~ Paramahansa Yogananda,
138:Yoga means union, in all its significances and dimensions. ~ Indra Devi,
139:Yoga is about how you live your life all of the time. ~ Erich Schiffmann,
140:Yoga is the state where you are missing nothing. ~ Brahmananda Saraswati,
141:Always have I loved thee! Ever shall I love thee! ~ Paramahansa Yogananda,
142:I love yoga and hiking - I think that's the perfect combo. ~ Olivia Wilde,
143:Oftentimes when we need yoga the most, we want it the least. ~ Rolf Gates,
144:Your SPINE is your Body BATTERY. Keep it CHARGED. ~ Paramahansa Yogananda,
145:(hatha yoga) it connotes in the West; it refers ~ Krishna Dwaipayana Vyasa,
146:I love doing yoga and also enjoy going for regular walks. ~ Karisma Kapoor,
147:Medicine has its limitations, Life Force has none. ~ Paramahansa Yogananda,
148:Well, I don't like yoga. I've got a thousand things to do. ~ Monica Potter,
149:Without love, without humor, yoga is just a lot of hard work. ~ Steve Ross,
150:Yoga changed my life. Hopefully, it will do that for others. ~ Nina Dobrev,
151:Yoga is an internal practice. The rest is just a circus. ~ K Pattabhi Jois,
152:Divisions are imaginary lines drawn by small minds. ~ Paramahansa Yogananda,
153:If everyone practiced yoga, pharmacies would have to close. ~ B K S Iyengar,
154:I like to do yoga, Pilates, dance, and things like that. ~ Taylor Schilling,
155:Persistence guarantees that results are inevitable. ~ Paramahansa Yogananda,
156:tamarisk grove. The manna characteristically exuded ~ Paramahansa Yogananda,
157:Yoga es auto-dominio de las modificaciones mentales”. ~ Swami Satchidananda,
158:All I want to do is yoga and hike, and smoke weed. It's funny. ~ Miley Cyrus,
159:Always half an hour a day where it's just me and my yoga mat. ~ Karen Walker,
160:Anybody can breathe. Therefore anybody can practice yoga. ~ T K V Desikachar,
161:I need to go to my yoga class - I love hot yoga! ~ Kimberly Williams Paisley,
162:Living your yoga is not just doing it, but being it. ~ Judith Hanson Lasater,
163:The hardest part of any yoga practice is rolling out your mat. ~ Darren Main,
164:Calming the mind is yoga, not just standing on the head ~ Swami Satchidananda,
165:Exercises are like prose, whereas yoga is the poetry of movements. ~ Amit Ray,
166:The aim of yoga is to calm the chaos of conflicting impulses. ~ B K S Iyengar,
167:The greater the will, the greater the flow of energy. ~ Paramahansa Yogananda,
168:Yoga is a way of life; it is an art, a science, a philosophy. ~ B K S Iyengar,
169:You've got yoga, I've got beer. You got overpriced, I got weird. ~ Billy Joel,
170:Behind every shadow of life is the great light of God. ~ Paramahansa Yogananda,
171:Do not confuse understanding with a larger vocabulary, ~ Paramahansa Yogananda,
172:From joy I came, for joy I live, in sacred joy I melt. ~ Paramahansa Yogananda,
173:Retire to the center of your being, which is calmness. ~ Paramahansa Yogananda,
174:Yoga does things with the human body that defy the imagination. ~ Fidel Castro,
175:Yoga is the art of realizing that you are made in the image of God. ~ Amit Ray,
176:After a session of yoga, the mind becomes tranquil and passive. ~ B K S Iyengar,
177:Bikram Yoga will give you 'The Key to the Kingdom of Health' ~ Bikram Choudhury,
178:I do yoga. I've been doing yoga for over 20 years and I love it. ~ Jeremy Piven,
179:Incredible amounts of energy are hidden in your brain; ~ Paramahansa Yogananda,
180:Karma Yoga is mindful service to the humanity with love and respect. ~ Amit Ray,
181:Look fear in the face and it will cease to trouble you. ~ Paramahansa Yogananda,
182:minor-are the only ones which Occidental music employs, ~ Paramahansa Yogananda,
183:With right attitude, life is very simple and very easy. ~ Paramahansa Yogananda,
184:Yoga is a science, and not a vague dreamy drifting or imagining. ~ Annie Besant,
185:Yoga is both the movement toward and the arrival at a point. ~ T K V Desikachar,
186:Yoga is when every cell of the body sings the song of the soul. ~ B K S Iyengar,
187:I must know good yoga classes in about 25 cities on this planet. ~ Minnie Driver,
188:Read a little. Meditate more. Think of God all the time. ~ Paramahansa Yogananda,
189:When you meditate the glory of the Divine shines forth. ~ Paramahansa Yogananda,
190:Yoga allows you to rediscover a sense of wholeness in your life. ~ B K S Iyengar,
191:Yoga began as a philosophy rather than as a physical discipline. ~ Deepak Chopra,
192:Yoga kriya can help you tap into your hidden reserves of life energy. ~ Amit Ray,
193:Yoga uses the body to discipline the mind and to reach the soul. ~ B K S Iyengar,
194:At any Maroon 5 concert, you'll see a room backstage marked 'yoga.' ~ Adam Levine,
195:In yoga, you never chase an experience - you only prepare for it. ~ Jaggi Vasudev,
196:I think there's room for both private exploration and group work in Yoga. ~ Sting,
197:The best methods are those which help the life energy to ~ Paramahansa Yogananda,
198:The body is literally manufactured and sustained by mind. ~ Paramahansa Yogananda,
199:When the #‎ mind is strong and the #‎ heart is pure, ~ Paramahansa Yogananda,
200:Words cannot convey the value of yoga - it has to be experienced. ~ B K S Iyengar,
201:Calmness is the living breath of God's immortality in you. ~ Paramahansa Yogananda,
202:Powerful women don’t need another pair of yoga pants, we need a mic. ~ Emma Mildon,
203:Todo tiene su momento, y cada cosa su tiempo bajo el cielo ~ Paramahansa Yogananda,
204:To paraphrase David Williams1: The real yoga is what you can’t see. ~ Bernie Clark,
205:When you learn to live for others, they will live for you. ~ Paramahansa Yogananda,
206:You have come to earth to entertain and to be entertained. ~ Paramahansa Yogananda,
207:All kidding aside, if everyone did yoga, we would have world peace. ~ Rory Freedman,
208:Because of old sports injuries, yoga has become a physical lifesaver. ~ Erica Tazel,
209:Dharma (cosmic law) aims at the happiness of all creatures. ~ Paramahansa Yogananda,
210:Do not do what you want, and then you may do what you like. ~ Paramahansa Yogananda,
211:It is blessedness for yourself and others if you are happy. ~ Paramahansa Yogananda,
212:Peace is our very nature, and yoga leads you to inner peace. ~ Sri Sri Ravi Shankar,
213:Play your part in life, but never forget it is only a role. ~ Paramahansa Yogananda,
214:The triumph of violence ends in a festival of mourning.” “I ~ Paramahansa Yogananda,
215:What you lose in the world will not be a loss to your soul. ~ Paramahansa Yogananda,
216:When you yearn for God with intensity, He will come to you. ~ Paramahansa Yogananda,
217:Yoga is the art work of awareness on the canvas of body, mind, and soul. ~ Amit Ray,
218:Advanced Buddhist Yoga is the art of altering your karmic patterns. ~ Frederick Lenz,
219:Even before I knew Yoga in this life, I was into that kind of thing. ~ Gary Kraftsow,
220:Everything else can wait but your search for God cannot wait. ~ Paramhansa Yogananda,
221:Find god - he isn't hiding from you, you're hiding from him. ~ Paramahansa Yogananda,
222:I do yoga weekly. I don't know who I'd be without yoga and running. ~ Natalie Dormer,
223:Is the whole world going to change for you? Change yourself: ~ Paramahansa Yogananda,
224:There are disciples who seek a guru made in their own image. ~ Paramahansa Yogananda,
225:The ultimate goal of yoga is to realize the brilliance of your soul. ~ B K S Iyengar,
226:Noumenon beyond phenomena. Thought of the divine incorporeity ~ Paramahansa Yogananda,
227:thank the yoga gods for making my legs strong and my stamina steady. ~ Sawyer Bennett,
228:that finding God will mean the funeral of all sorrows.” Among ~ Paramahansa Yogananda,
229:The balanced rhythm of the universe is rooted in reciprocity, ~ Paramahansa Yogananda,
230:Yoga is the art work of awareness on the canvas of mind,body and the soul. ~ Amit Ray,
231:Yoga means union, that in your experience, everything has become one. ~ Jaggi Vasudev,
232:Yoga takes you into the present moment, the only place where life exists. ~ Patanjali,
233:Good manners without sincerity are like a beautiful dead lady, ~ Paramahansa Yogananda,
234:If you want to be sad, no one in the world can make you happy. ~ Paramahansa Yogananda,
235:Moral: Look fear in the face and it will cease to trouble you. ~ Paramahansa Yogananda,
236:Some people try to be tall by cutting off the heads of others! ~ Paramahansa Yogananda,
237:Some people try to be tall by cutting off the heads of others. ~ Paramahansa Yogananda,
238:"Stop becoming, and discover what you timelessly are" ~ #Mooji #advaita #vedanta #yoga,
239:Yoga will always be transformationa l, even when it stops being cool. ~ Victoria Moran,
240:In that power of self-control lies the seed of eternal freedom. ~ Paramahansa Yogananda,
241:Life is a living flute, yoga is the art of creating melody and rhythm in it. ~ Amit Ray,
242:Those persons who have perceptive eyes enjoy beauty everywhere. ~ Paramahansa Yogananda,
243:Yoga essentially means finding the keys to the nature of the existence. ~ Jaggi Vasudev,
244:Yoga is living as awareness itself - with nothing pulling or pushing you. ~ Angel Grant,
245:Yoga is the perfect way to de-stress and work out at the same time. ~ Shannon Elizabeth,
246:[Yoga] never calms me. Ever. But it certainly helps me prevent something. ~ Jen Kirkman,
247:yoga teachers B. K. S. Iyengar, Pattabhi Jois, and T. K. V. Desikachar. ~ Mark Stephens,
248:You take up yoga, walk and swim. And nothing works. The outlook’s grim. ~ Susie Steiner,
249:Always remember, nothing can touch you if you inwardly love God. ~ Paramahansa Yogananda,
250:Bhakti yoga isn't something you join, it's love. It means falling in love. ~ Krishna Das,
251:I am ever with those who practice Kriya Yoga. I will guide you to the ~ Lahiri Mahasaya,
252:It is while practicing yoga asanas that you learn the art of adjustment. ~ B K S Iyengar,
253:I've quit drugs and drinking and been into healthy stuff like yoga. ~ Princess Superstar,
254:Spirit is the vast stillness which is behind all created things. ~ Paramahansa Yogananda,
255:[Stephen Cope’s wonderful Yoga and the Quest for the True Self]. ~ Bessel A van der Kolk,
256:There was a reason I was so into yoga. I was high-strung(news flash!). ~ Jennifer Echols,
257:which we also get the loanword yoga from Sanskrit, meaning “connection ~ Jostein Gaarder,
258:yoga is an extremely effective way to unlock your reserves of vitality. ~ Robin S Sharma,
259:Change yourself and you have done your part in changing the world ~ Paramahansa Yogananda,
260:I do love exercise. I do love yoga, which keeps my body nice and healthy. ~ Erin Richards,
261:I don't go to a gym, I don't do yoga. I don't do personal training. ~ Mikhail Baryshnikov,
262:I do yoga every morning, then I run for half an hour and take a sauna. ~ Antonio Banderas,
263:I'm actually banned from the Himalayas, because I'm too good at yoga. ~ Judah Friedlander,
264:The power of unfulfilled desires is the root of all man's slavery ~ Paramahansa Yogananda,
265:There are always two forces warring against each other within us. ~ Paramahansa Yogananda,
266:Unless I am mistaken, NPR says yoga is for cats>." - Mo LoBeau ~ Sheila Turnage,
267:Brotherhood is an ideal better understood by example than precept! ~ Paramahansa Yogananda,
268:I knew that I wanted to meet girls, so I joined a fraternity, and I did yoga. ~ Josh Young,
269:In the yoga of love, one has a teacher. It is the teacher whom one loves. ~ Frederick Lenz,
270:Never neglect what you can do for yourself in the form of another. ~ Paramahansa Yogananda,
271:No busques valores absolutos en el mundo relativo de la naturaleza ~ Paramahansa Yogananda,
272:The power of unfulfilled desires is the root of all man’s slavery. ~ Paramahansa Yogananda,
273:Without the Yamas, known as the ethical rules, there is no success in Yoga ~ Dharma Mittra,
274:Yoga carves you into a different person - and that is satisfying physically. ~ Adam Levine,
275:Yoga is a practical method for making one's life purposeful, useful and noble. ~ Patanjali,
276:Yoga is the best way to learn to adapt and adjust to the changing environments. ~ Amit Ray,
277:I am almost a vegetarian, and I meditate, do yoga and love to hike. ~ Diane von Furstenberg,
278:If God calls me tomorrow I will go without a moment's turning back. ~ Paramahansa Yogananda,
279:If I just take an hour yoga class, I will come out differently than I went in. ~ Lisa Rinna,
280:If You Learn Only One Yoga Pose . . . . . . let it be supta baddha konasana. ~ Frank Lipman,
281:In the state of love, no matter what you do, it's going to be good. ~ Paramahansa Yogananda,
282:I see the way she looks at you like you’re the best thing since yoga pants. ~ Adriana Locke,
283:Never count your faults. Just see that your love for God is deeply ~ Paramahansa Yogananda,
284:Peace is the altar of God, the condition in which happiness exists. ~ Paramahansa Yogananda,
285:The Bhagavad-Gita is where God Himself talks to His devotee Arjuna. ~ Paramahansa Yogananda,
286:Why do people do yoga? To clear their minds? I embrace the clutter in my head. ~ Chris Rock,
287:With great respect and love, NOW the blessings of Yoga instruction are offered. ~ Patanjali,
288:Yoga is fundamentally aimed at enhancing your experience beyond the five senses. ~ Sadhguru,
289:Yoga is the golden key that unlocks the door to peace, tranquility and joy. ~ B K S Iyengar,
290:Yoga will always be transformational, even when it stops being cool. (350) ~ Victoria Moran,
291:Advanced yoga is not withdrawal from the world. That's a preliminary state. ~ Frederick Lenz,
292:A harmonized mind produces harmony in this world of seeming discord. ~ Paramahansa Yogananda,
293:A man who bows down to nothing can never bear the burden of himself. ~ Paramahansa Yogananda,
294:Discerning placement of a comma does not atone for a spiritual coma. ~ Paramahansa Yogananda,
295:Environment is of supreme importance. It is greater than will power. ~ Paramahansa Yogananda,
296:I'm on a vegan diet, I do yoga every day, I work out, I'm totally spiritual. ~ Avril Lavigne,
297:I start my day with a mind, body, soul practice - yoga, pilates or meditation. ~ Donna Karan,
298:It is not yoga that injures, but the way one does yoga that leads to injury. ~ B K S Iyengar,
299:Meditation utilises concentration in its highest form. Concentration ~ Paramahansa Yogananda,
300:My mom is really skinny, too. I got it from her. Ive never done yoga before. ~ Bregje Heinen,
301:Yoga is the best tool for international peace, health, harmony and human dignity. ~ Amit Ray,
302:Health is wealth. Peace of mind is happiness. Yoga shows the way. ~ Vishnudevananda Saraswati,
303:If you can control the rising of the mind into ripples, you will experience Yoga. ~ Patanjali,
304:The power of unfulfilled desires is the root of all of man’s slavery. ~ Paramahansa Yogananda,
305:Woman,’ he said, ‘seek divine wealth, not the paltry tinsel of earth. ~ Paramahansa Yogananda,
306:Worldly people do not like the candor which shatters their delusions. ~ Paramahansa Yogananda,
307:Do you do yoga?” she said. “No, but I bend over sometimes to pick up a beer. ~ William Lashner,
308:I love yoga. I don't do it as much as I'd like to, but I feel wonderful when I do. ~ Lily Cole,
309:Practicing yoga is Satanic, it leads to evil just like reading Harry Potter. ~ Gabriele Amorth,
310:The minivan is the yoga pants of vehicles. But you know what? I love my yoga pants. ~ Jen Mann,
311:When we are aligned, everything can flow, and life and yoga becomes effortless. ~ Rebecca Hall,
312:Yoga is establishing an harmonious connection to your inner world with outer world. ~ Amit Ray,
313:Yoga is the process of eliminating pain – pain form the body, mind and the society. ~ Amit Ray,
314:It wasn’t all yoga and breathing: I also drank my share of chardonnay. ~ Hillary Rodham Clinton,
315:Moral: Look fear in the face and it will cease to trouble you. “Another ~ Paramahansa Yogananda,
316:There's nothing to win in yoga. You just do what you can do, one day to the next. ~ Adam Levine,
317:The season of failure is the best time for sowing the seeds of success. ~ Paramahansa Yogananda,
318:What the Yoga People say: None of this is banal, if only you would attend to it. ~ Jenny Offill,
319:Yoga, like meditation, offers a method for coming together after you've come apart. ~ Cyndi Lee,
320:Yoga means connection – connection with the cosmos that transcends the limited self. ~ Amit Ray,
321:Consider no one a stranger. Learn to feel that everybody is akin to you. ~ Paramahansa Yogananda,
322:Letting go emotionally is the quintessential asana for yoga of the heart. ~ Khang Kijarro Nguyen,
323:Teaching yoga itself is great karma yoga, because it reconnects people to the source. ~ Amit Ray,
324:That's what yoga teaches: how to be fully present now, no matter the circumstance. ~ Tara Stiles,
325:The reality of my life cannot die for I am indestructible consciousness. ~ Paramahansa Yogananda,
326:Was thinking of taking a yoga class, then realized I wasn't gay. Whew. Close one. ~ Dov Davidoff,
327:Xochimilco in Mexico, where skies, mountains, and poplars are reflected, ~ Paramahansa Yogananda,
328:Yoga means addition - addition of energy, strength and beauty to body, mind and soul. ~ Amit Ray,
329:Bhakti-Yoga does not say, ‘Give up’; it only says, ‘Love, love the Highest !’ ~ Swami Vivekananda,
330:highest yoga tantra meditations, with their ritualized deity-yoga visualizations. ~ Thupten Jinpa,
331:Yoga believes in transforming the individual before transforming the world. ~ Swami Satchidananda,
332:Yoga changed my life. Have fun and work hard because it will totally pay off. ~ Jennifer Aniston,
333:Yoga is effort. Only practice is important. The rest of knowledge is only theory. ~ B K S Iyengar,
334:Yoga is vital because it keeps me in full awareness and connection with my breath. ~ Grace Gealey,
335:Yoga teaches us to cure what need not be endured and endure what cannot be cured. ~ B K S Iyengar,
336:Evil spreads with the wind; truth is capable of spreading even against it. ~ Paramahansa Yogananda,
337:Many models do yoga, but I find it boring. Id rather be outdoors having fun. ~ Constance Jablonski,
338:The poet is intimate with truth, while the scientist approaches awkwardly. ~ Paramahansa Yogananda,
339:Vittoria slipped off her robe. 'You've never been to bed with a yoga master, have you? ~ Dan Brown,
340:Yoga is wonderful. It clears up most health problems. It also gives you an overview. ~ Helen Reddy,
341:Hathayoga attains large results, but at an exorbitant price and to very little purpose. ~ Anonymous,
342:Jnana yoga is the yoga of kindness and compassion - serving the self that is everywhere. ~ Amit Ray,
343:Meditation, yoga, and walks are all ways to regulate our stress and reconnect. ~ Arianna Huffington,
344:My first yoga experience was hell on earth. Are you hearing me? HELL. ON. EARTH. ~ Jessamyn Stanley,
345:The practice of yoga only requires us to act and to be attentive in our actions. ~ T K V Desikachar,
346:What kind of a world do we live in that has room for dog yoga but not for Esperanto? ~ Arika Okrent,
347:Yoga does not just change the way we see things, it transforms the person who sees. ~ B K S Iyengar,
348:Yoga is the music of the soul. So do continue, and the gates of the soul will open. ~ B K S Iyengar,
349:As the trunk is one but the branches are many, yoga is one but adaptations may vary. ~ B K S Iyengar,
350:I do a lot of yoga. I practice yoga three or four times a week. It's an escape for me. ~ Nina Dobrev,
351:It's that transformative nature of love and music and yoga that really inspires me. ~ Michael Franti,
352:It used to be only yoga, but now I do Pilates as well; I feel like I need the balance. ~ Donna Karan,
353:It would probably be softer, less muscular, like sexual yoga. It’d at least be novel. ~ Lauren Groff,
354:Since you alone are responsible for your thoughts, only you can change them. ~ Paramahansa Yogananda,
355:structure of creation. Nature herself is maya; natural science must perforce ~ Paramahansa Yogananda,
356:Suggesting that you do yoga was my subtle way of telling you to go to hell. ~ Jennifer Echols,
357:The law of love is a far greater science than any modern science. Consulting ~ Paramahansa Yogananda,
358:Yoga began with the first person wanting to be healthy and happy all the time. ~ Swami Satchidananda,
359:Yoga is not just about living better. It is about exploring the very source of life. ~ Jaggi Vasudev,
360:A dreaming person does not know that a nightmare is unreal until he wakes up. ~ Paramahansa Yogananda,
361:Control over breath is yoga. Elimination of the mind is Jnana (Self-Knowledge). ~ Sri Ramana Maharshi,
362:He is the wisest who seeks God. He is the most successful who has found God. ~ Paramahansa Yogananda,
363:In yoga you reach your arms to the heavens and the universe smiles back at you. ~ Diamond Dallas Page,
364:One who practices jnana yoga has practiced the other yogas for many, many lifetimes. ~ Frederick Lenz,
365:The germ of success in whatever you want to accomplish is in your will power. ~ Paramahansa Yogananda,
366:Yoga is a method to come to a nondreaming mind. Yoga is the science to be in the here and now. ~ Osho,
367:Do less but do better. Get back to yoga. Remember that stress is not progress. ~ Diane von Furstenberg,
368:Fully enjoy the wonder and beauty of each instant. ~ Paramahansa YoganandaBlessed weekend to everyone☀,
369:I can do things at 45, not because I can do a bunch of pull-ups, it's because I do Yoga! ~ Tony Horton,
370:Màs vale hombre paciente que valiente, mejor dominarse que conquistar ciudades ~ Paramahansa Yogananda,
371:The best way to help the world is to transform oneself by an integral and intensive yoga. ~ The Mother,
372:Yoga gives you the freedom to choose, but it does not guarantee you will choose freedom. ~ Darren Main,
373:A few months post-baby is not the easiest time to pull out your best yoga poses. ~ Mary Elizabeth Ellis,
374:Everybody is in the waiting room of life. Yoga is not a waiting. It is a doing, today. ~ Frederick Lenz,
375:Give love and forget.Don’t expect anything;then you will see themagical result. ~ Paramahansa Yogananda,
376:I am the Cosmic Ocean of sound and the little wave of the body vibration in it. ~ Paramahansa Yogananda,
377:If you can control the rising of the mind into ripples, you will experience Yoga. ~ Swami Satchidananda,
378:If you practice a little jnana yoga in your daily life, it will help you tremendously. ~ Frederick Lenz,
379:Kundalini Yoga will dawn on you the secret of how to be Healthy, Happy and Holy. ~ Harbhajan Singh Yogi,
380:The yoga of discrimination is only practiced once you have started to go into Samadhi. ~ Frederick Lenz,
381:This practice of yoga is to remove the weeds from the body so that the garden can grow. ~ B K S Iyengar,
382:TO EVERY THING there is a season, and a time to every purpose under the heaven. ~ Paramahansa Yogananda,
383:We do yoga to make life more beautiful.. to stop misery from entering our world. ~ Sri Sri Ravi Shankar,
384:Yoga allows you to find a new kind of freedom that you may not have known even existed. ~ B K S Iyengar,
385:Yoga is bringing fitness in body, calmness in mind, kindness in heart and awareness in life. ~ Amit Ray,
386:I don't smoke, I try to eat right, and I love doing yoga and going for hikes with my dog. ~ Sarah Chalke,
387:If we do not pay attention to ourselves in our practice, then we cannot call it yoga. ~ T K V Desikachar,
388:I no longer say nice things about yoga. I was doing yoga so long before everybody else. ~ Jill Clayburgh,
389:I want to open my own yoga studio. Planning construction and looking at properties is fun. ~ Nina Dobrev,
390:I wouldn't go to yoga with you because I'm not bendy, not because I'm not spiritual. ~ Christopher Moore,
391:Yoga has to be done with the intellect of the head as well as the intellect of the heart ~ B K S Iyengar,
392:Bhakti yoga is a way of transforming your emotion from negativity to utmost pleasantness. ~ Jaggi Vasudev,
393:I grabbed a bra and a pair of yoga pants I’d never in my entire life ever worn while doing yoga. ~ J Lynn,
394:Ryoga to Ranma: 'Desperation Strike' my steely buttocks! I thought you were a fighter! ~ Rumiko Takahashi,
395:Sing songs that none have sung, think thoughts that ne'er in the brain have rung, ~ Paramahansa Yogananda,
396:The true purpose of yoga is to discover that aspect of your being that can never be lost. ~ Deepak Chopra,
397:To every thing there is a season, and a time to every purpose under the heaven.”1 ~ Paramahansa Yogananda,
398:Be kind to others, so that you may learn the secret art of being kind to yourself. ~ Paramahansa Yogananda,
399:Do some yoga. I never feel more beautiful than after I've really spent some time breathing. ~ Olivia Wilde,
400:Forget your dream-born mortal weakness. Wake up and know that you and God are one. ~ Paramahansa Yogananda,
401:I practice yoga every day. The practice calms my spirit, and allows me to be present. ~ Giancarlo Esposito,
402:Nobody ever fails in Yoga....It is slow in the beginning and rapid in the end. ~ Sri Nisargadatta Maharaj,
403:Thinkers do not accept the inevitable; they turn their efforts toward changing it. ~ Paramahansa Yogananda,
404:Yoga ia a way of moving into stillness in order to experience the truth of who you are. ~ Erich Schiffmann,
405:Yoga is bringing suppleness in body, calmness in mind, kindness in heart and awareness in life. ~ Amit Ray,
406:Yoga is for internal cleansing, not external exercising. Yoga means true self-knowledge. ~ K Pattabhi Jois,
407:Your whole being should be symmetrical. Yoga is symmetry. That is why yoga is a basic art. ~ B K S Iyengar,
408:A good rule in life is to tell yourself simply, 'What comes of itself, let it come. ~ Paramahansa Yogananda,
409:All of us have a dormant spark of divinity in us which has to be fanned into flame by yoga. ~ B K S Iyengar,
410:Forget you were born a Hindu, and don’t be an American. Take the best of them both, ~ Paramahansa Yogananda,
411:Running - and yoga, too - is my sanity and my saviour. It's just finding the time to do it! ~ Jill Hennessy,
412:Smiling away your troubles requires a clear conscience that harbors no insincerity. ~ Paramahansa Yogananda,
413:The thing that comes most frequently to me on yoga retreats is excruciating pain in my hips. ~ Taiye Selasi,
414:Virtually the second I get home, I change into my "home" clothes - yoga pants and a T-shirt. ~ Karen Walker,
415:An artist doesn't really create anything - he just rearranges what is already there. ~ Paramahansa Yogananda,
416:As a Yoga Therapist, focus on increasing people's quality of life not on curing diseases. ~ T K V Desikachar,
417:Autobiography of a Yogi by Paramahansa Yogananda, which was Steve Jobs’s favorite book. 9. ~ Vishen Lakhiani,
418:Hay personas que tratan de ser altas cortando la cabeza a los demàs
Sri Yukteswar ~ Paramahansa Yogananda,
419:I try to do a lot of yoga and meditation. I think now it's creating things in times of waiting. ~ Emma Stone,
420:I've been meditating as part of my yoga practice for so long, I can't remember when I started. ~ Donna Karan,
421:Kindness is the light that dissolves all walls between souls, families, and nations. ~ Paramahansa Yogananda,
422:Love cannot be had for the asking; it comes only as a gift from the heart of another ~ Paramahansa Yogananda,
423:No matter what the disciple’s problem, the guru advised Kriya Yoga for its solution. ~ Paramahansa Yogananda,
424:Regular practise of yoga can help you face the turmoil of life with steadiness and stability ~ B K S Iyengar,
425:The real riches of yoga cannot be seen; they are felt and experienced from the inside out. ~ David F Swensen,
426:Faith in God can produce any miracle except one-passing an examination without study. ~ Paramahansa Yogananda,
427:Faith in God can produce any miracle except one—passing an examination without study. ~ Paramahansa Yogananda,
428:I know everyone says they go to yoga, but I actually really go. I notice that helps me so much. ~ Jen Kirkman,
429:In the Yoga of Love we see that matter and spirit are one. It's only the ego that separates. ~ Frederick Lenz,
430:It is not what you do but the spirit in which you do it that is important for the integral Yoga. ~ The Mother,
431:I try to be consistent, so I practice yoga and Pilates to help keep my body and mind balanced. ~ Miranda Kerr,
432:Let's face it, I only practice yoga because the classes are always packed with beautiful women. ~ Adam Levine,
433:No one appears on our stage unless the director has placed them there for our benefit ~ Paramahansa Yogananda,
434:The Sama Veda of India contains the world’s earliest writings on musical science. The ~ Paramahansa Yogananda,
435:Yagna is the outer journey, while yoga is the inner journey that Arjuna has to undertake. ~ Devdutt Pattanaik,
436:Yoga calms me down. It's a therapy session, a workout and meditation all at the same time! ~ Jennifer Aniston,
437:Yoga is establishing connection with the every cell of the body and with every soul of the cosmos. ~ Amit Ray,
438:Yoga is the cessation of the movements of the mind. Then there is abiding in the Seer's own form. ~ Pata jali,
439:Yoga is the cessation of the movements of the mind. Then there is abiding in the Seer's own form. ~ Patanjali,
440:Every tomorrow is determined by every today.. ~ Paramahansa Yogananda#ParamahansaYogananda #beloved 🙏🏼 #master,
441:Getting to play a yogic healer was awesome. I love yoga, so I've had a lot of teachers. ~ Mary Elizabeth Ellis,
442:Hatha Yoga teaches us to use the body as the bow, asana as the arrow, and the soul the target. ~ B K S Iyengar,
443:I do yoga. I do tai chi. I do a lot to keep my body and my spirit together so I can work. ~ Marianne Faithfull,
444:If devotees do not progress, it is because they discard their weapons of self-control; ~ Paramahansa Yogananda,
445:If you have a strong mind and plant in it a firm resolve, you can change your destiny. ~ Paramahansa Yogananda,
446:Yoga is not only learning to stand on your head but also learning to stand on your feet. ~ Swami Satchidananda,
447:Be inwardly ever newly joyous, like the ever-fresh laughing waters of a gurgling brook. ~ Paramahansa Yogananda,
448:Do your best and then relax. Let things go on in a natural way, rather than force them. ~ Paramahansa Yogananda,
449:If you possess happiness you possess everything: to be happy is to be in tune with God. ~ Paramahansa Yogananda,
450:It's smart to marry your yoga teacher so when you get divorced you know how to go down on yourself. ~ Bob Saget,
451:I was pretty sure MacKenzie’s yoga pants cost more than my mom’s CAR! I am so NOT lying. ~ Rachel Ren e Russell,
452:Many exercise forms - aerobic, yoga, weights, walking and more - have been shown to benefit mood. ~ Andrew Weil,
453:Seeds of past karma cannot germinate if they are roasted in the divine fires of wisdom. ~ Paramahansa Yogananda,
454:Seeds of past karma cannot germinate if they are roasted in the fires of divine wisdom. ~ Paramahansa Yogananda,
455:She made herself take two deep-rooted yoga breaths, smiled back, and thought of men in breeches. ~ Shannon Hale,
456:she seemed to be one of those anti-gluten, pro-yoga, organic wine bar, Generation-Y echo boomers. ~ Paul Levine,
457:The practice of Yoga brings us face to face with the extraordinary complexity of our own being. ~ Sri Aurobindo,
458:Through the portals of silence the healing sun of wisdom and peace will shine upon you. ~ Paramahansa Yogananda,
459:While the health benefits are many, yoga offers much more than just a way to exercise the body. ~ Deepak Chopra,
460:Any method to heighten the presence of that which is the source of creation within you, is yoga. ~ Jaggi Vasudev,
461:Any word spoken with clear realization and deep concentration has a materialising value. ~ Paramahansa Yogananda,
462:As soon as a person starts thinking, 'I want to be a better person,' that is the start of Yoga. ~ Baba Hari Dass,
463:Be comfortable within your purse,” he often said. “Extravagance will buy you discomfort. ~ Paramahansa Yogananda,
464:esde su nacimiento, hace ya más de cien años, Paramahansa Yogananda ha llegado a ser reconocido como ~ Anonymous,
465:If circumstances are bad and you have to bear them, do not make them a part of yourself. ~ Paramahansa Yogananda,
466:I like green or brown eyes. Tall but not overwhelmingly so. I like men who do yoga and meditate. ~ Kristin Davis,
467:The purpose of karma yoga is to transcend the bondage of selfish genes through the service of others. ~ Amit Ray,
468:The yoga of knowledge is the yoga of perfection. It is the end and the beginning of all things. ~ Frederick Lenz,
469:Through the craziness, yoga classes allow me a safe space to breathe and put energy into myself. ~ Sadie Calvano,
470:When body, breath, and mind work together in harmony to achieve a spiritual goal, that is yoga. ~ Baba Hari Dass,
471:When mind controls man, it’s ... Bhoga (bondage). But when man controls mind, it’s...Yoga ~ Sri Sri Ravi Shankar,
472:Yoga means ‘yoke’, ‘to join’, that is, to join the soul of man with the supreme Soul or God. ~ Swami Vivekananda,
473:You drink tea, do yoga and don’t watch TV,” he stated. “Yep,” I answered. “Jesus,” he muttered, ~ Kristen Ashley,
474:Happiness lies in making others happy, in forsaking self-interest to bring joy to others. ~ Paramahansa Yogananda,
475:I think yoga builds strength, flexibility, and calming of the mind - which is never a bad thing. ~ Joyce DiDonato,
476:It is spiritual poverty, not material lack, that lies at the core of all human suffering. ~ Paramahansa Yogananda,
477:La combinación del GST con AcroYoga (capítulo AcroYoga: «Thai and fly») ha remodelado mi cuerpo ~ Timothy Ferriss,
478:Straightforwardness without civility is like a surgeon’s knife, effective but unpleasant. ~ Paramahansa Yogananda,
479:The body is the vehicle, consciousness the driver. Yoga is the path, and the chakras are the map. ~ Anodea Judith,
480:When I do yoga, it gets all sweaty, and the best thing for dried up hair isn't shampoo, it's sweat. ~ Wayne Coyne,
481:When you learn to get along with yourself, you will know how to get along with everybody. ~ Paramahansa Yogananda,
482:Yoga is the only exercise on this planet from which you gain energy instead of burning energy. ~ Bikram Choudhury,
483:Even if yoga only enhanced physical fitness, the time spent in practice would be fully worthwhile. ~ Deepak Chopra,
484:Great healers, people of divine realization, do not cure by chance but by exact knowledge. ~ Paramahansa Yogananda,
485:I am a gym rat who loves to work out, particularly running, Zumba, yoga, cycling, and kickboxing. ~ Aprilynne Pike,
486:If you don’t invite God to be your summer Guest, He won’t come in the winter of your life. ~ Paramahansa Yogananda,
487:Keep puffing on the bubble until it breaks its confining walls and becomes the sea of joy. ~ Paramahansa Yogananda,
488:Kripalu Institute for Extraordinary Living; author of Yoga and the Quest for the True Self ~ Bessel A van der Kolk,
489:Yoga has spread harmony between man and nature. It is a holistic approach to health and wellbeing. ~ Narendra Modi,
490:Yoga in Mayfair or Fifth Avenue, or in any other place which is on the telephone, is a spiritual fake. ~ Carl Jung,
491:Yoga is a light, which once lit, will never dim. The better your practice, the brighter the flame. ~ B K S Iyengar,
492:Yoga is the science which teaches us how to get these perceptions [direct experiences of God]. ~ Swami Vivekananda,
493:Coercion or compulsion never brings about growth. It is freedom that accelerates evolution. ~ Paramahansa Yogananda,
494:I have amethyst geodes by my meditation - yoga room and large rose quartz throughout my back garden. ~ Miranda Kerr,
495:In my day-to-day, I do a bit of yoga, I go biking, I read, I watch shows, I go to music concerts. ~ Lizzie Brochere,
496:Peace is the foundation of yoga. Karma yoga is the effort for bringing peace and happiness in the world. ~ Amit Ray,
497:The mind is responsible for the feelings of pleasure and pain. Control of the mind is the highest Yoga. ~ Sivananda,
498:The yoga of discrimination can never be put into words, since the entire yoga exists beyond words. ~ Frederick Lenz,
499:Yoga takes what you have and molds and sculpts it, which is a much more natural way to look and feel. ~ Adam Levine,
500:A man will be beloved if, possessed with great power, he still does not make himself feared. ~ Paramahansa Yogananda,

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



100

   84 Yoga
   32 Occultism
   30 Integral Yoga
   12 Hinduism
   5 Philosophy
   4 Buddhism


  108 Sri Aurobindo
   37 Swami Vivekananda
   37 Swami Krishnananda
   31 Aleister Crowley
   19 Satprem
   14 Sri Ramakrishna
   13 The Mother
   11 Swami Sivananda Saraswati
   6 Sri Ramana Maharshi
   5 Patanjali
   5 Aldous Huxley
   4 Bokar Rinpoche
   2 Nolini Kanta Gupta


  100 Letters On Yoga III
   75 The Synthesis Of Yoga
   37 The Study and Practice of Yoga
   27 Letters On Yoga I
   27 Essays On The Gita
   25 Letters On Yoga II
   25 Essays In Philosophy And Yoga
   24 Magick Without Tears
   22 Savitri
   20 Bhakti-Yoga
   19 Sri Aurobindo or the Adventure of Consciousness
   17 The Gospel of Sri Ramakrishna
   16 The Life Divine
   14 The Mother With Letters On The Mother
   12 Raja-Yoga
   11 The Mothers Agenda
   11 Talks
   11 Essays Divine And Human
   10 The Integral Yoga
   10 Amrita Gita
   9 Words Of The Mother II
   9 Liber ABA
   6 Agenda Vol 1
   5 The Secret Doctrine
   5 The Perennial Philosophy
   5 Patanjali Yoga Sutras
   5 Kena and Other Upanishads
   4 Tara - The Feminine Divine
   4 A Garden of Pomegranates - An Outline of the Qabalah
   3 Words Of The Mother III
   3 The Tibetan Yogas of Dream and Sleep
   3 The Secret Of The Veda
   3 Hymns to the Mystic Fire
   2 The Hero with a Thousand Faces
   2 Talks With Sri Aurobindo
   2 Sex Ecology Spirituality
   2 Isha Upanishad


00.01_-_The_Mother_on_Savitri, #Sweet Mother - Harmonies of Light, #The Mother, #Integral Yoga
  
  Savitri alone is sufficient to make you climb to the highest peaks. If truly one knows how to meditate on Savitri, one will receive all the help one needs. For him who wishes to follow this path, it is a concrete help as though the Lord himself were taking you by the hand and leading you to the destined goal. And then, every question, however personal it may be, has its answer here, every difficulty finds its solution herein; indeed there is everything that is necessary for doing the Yoga.
  
  --
  
  It may then be said that Savitri is a revelation, it is a meditation, it is a quest of the Infinite, the Eternal. If it is read with this aspiration for Immortality, the reading itself will serve as a guide to Immortality. To read Savitri is indeed to practice Yoga, spiritual concentration; one can find there all that is needed to realise the Divine. Each step of Yoga is noted here, including the secret of all other Yogas. Surely, if one sincerely follows what is revealed here in each line one will reach finally the transformation of the Supramental Yoga. It is truly the infallible guide who never abandons you; its support is always there for him who wants to follow the path. Each verse of Savitri is like a revealed Mantra which surpasses all that man possessed by way of knowledge, and I repeat this, the words are expressed and arranged in such a way that the sonority of the rhythm leads you to the origin of sound, which is OM.
  
  My child, yes, everything is there: mysticism, occultism, philosophy, the history of evolution, the history of man, of the gods, of creation, of Nature. How the universe was created, why, for what purpose, what destiny - all is there. You can find all the answers to all your questions there. Everything is explained, even the future of man and of the evolution, all that nobody yet knows. He has described it all in beautiful and clear words so that spiritual adventurers who wish to solve the mysteries of the world may understand it more easily. But this mystery is well hidden behind the words and lines and one must rise to the required level of true consciousness to discover it. All prophesies, all that is going to come is presented with the precise and wonderful clarity. Sri Aurobindo gives you here the key to find the Truth, to discover the Consciousness, to solve the problem of what the universe is. He has also indicated how to open the door of the Inconscience so that the light may penetrate there and transform it. He has shown the path, the way to liberate oneself from the ignorance and climb up to the superconscience; each stage, each plane of consciousness, how they can be scaled, how one can cross even the barrier of death and attain immortality. You will find the whole journey in detail, and as you go forward you can discover things altogether unknown to man. That is Savitri and much more yet. It is a real experience - reading Savitri. All the secrets that man possessed, He has revealed, - as well as all that awaits him in the future; all this is found in the depth of Savitri. But one must have the knowledge to discover it all, the experience of the planes of consciousness, the experience of the Supermind, even the experience of the conquest of Death. He has noted all the stages, marked each step in order to advance integrally in the integral Yoga.
  
  --
  
  These are experiences lived by Him, realities, supracosmic truths. He experienced all these as one experiences joy or sorrow, physically. He walked in the darkness of inconscience, even in the neighborhood of death, endured the sufferings of perdition, and emerged from the mud, the world-misery to breathe the sovereign plenitude and enter the supreme Ananda. He crossed all these realms, went through the consequences, suffered and endured physically what one cannot imagine. Nobody till today has suffered like Him. He accepted suffering to transform suffering into the joy of union with the Supreme. It is something unique and incomparable in the history of the world. It is something that has never happened before, He is the first to have traced the path in the Unknown, so that we may be able to walk with certitude towards the Supermind. He has made the work easy for us. Savitri is His whole Yoga of transformation, and this Yoga appears now for the first time in the earth-consciousness.
  
  And I think that man is not yet ready to receive it. It is too high and too vast for him. He cannot understand it, grasp it, for it is not by the mind that one can understand Savitri. One needs spiritual experiences in order to understand and assimilate it. The farther one advances on the path of Yoga, the more does one assimilate and the better. No, it is something which will be appreciated only in the future, it is the poetry of tomorrow of which He has spoken in The Future Poetry. It is too subtle, too refined, - it is not in the mind or through the mind, it is in meditation that Savitri is revealed.
  
  --
  
  My child, every day you are going to read Savitri; read properly, with the right attitude, concentrating a little before opening the pages and trying to keep the mind as empty as possible, absolutely without a thought. The direct road is through the heart. I tell you, if you try to really concentrate with this aspiration you can light the flame, the psychic flame, the flame of purification in a very short time, perhaps in a few days. What you cannot do normally, you can do with the help of Savitri. Try and you will see how very different it is, how new, if you read with this attitude, with this something at the back of your consciousness; as though it were an offering to Sri Aurobindo. You know it is charged, fully charged with consciousness; as if Savitri were a being, a real guide. I tell you, whoever, wanting to practice Yoga, tries sincerely and feels the necessity for it, will be able to climb with the help of Savitri to the highest rung of the ladder of Yoga, will be able to find the secret that Savitri represents. And this without the help of a Guru. And he will be able to practice it anywhere. For him Savitri alone will be the guide, for all that he needs he will find Savitri. If he remains very quiet when before a difficulty, or when he does not know where to turn to go forward and how to overcome obstacles, for all these hesitations and incertitudes which overwhelm us at every moment, he will have the necessary indications, and the necessary concrete help. If he remains very calm, open, if he aspires sincerely, always he will be as if lead by the hand. If he has faith, the will to give himself and essential sincerity he will reach the final goal.
  
  Indeed, Savitri is something concrete, living, it is all replete, packed with consciousness, it is the supreme knowledge above all human philosophies and religions. It is the spiritual path, it is Yoga, Tapasya, Sadhana, in its single body. Savitri has an extraordinary power, it gives out vibrations for him who can receive them, the true vibrations of each stage of consciousness. It is incomparable, it is truth in its plenitude, the Truth Sri Aurobindo brought down on the earth. My child, one must try to find the secret that Savitri represents, the prophetic message Sri Aurobindo reveals there for us. This is the work before you, it is hard but it is worth the trouble. - 5 November 1967
  

0.01_-_Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
  The whole time - or for seven years, in any event - we fought with our conception of God and the
  'spiritual life': it was all so comfortable, for we had a supreme 'symbol' of it right there. She let us do as we pleased, She even opened up all kinds of little heavens in us, along with a few hells, since they go together. She even opened the door in us to a certain 'liberation,' which in the end was as soporific as eternity - but there was nowhere to get out: it WAS eternity. We were trapped on all sides. There was nothing left but these 4m2 of skin, the last refuge, that which we wanted to flee by way of above or below, by way of Guiana or the Himalayas. She was waiting for us just there, at the end of our spiritual or not so spiritual pirouettes. Matter was her concern. It took us seven years to understand that She was beginning there, 'where the other Yogas leave off,' as Sri Aurobindo had already said twenty-five years earlier. It was necessary to have covered all the paths of the Spirit and all those of Matter, or in any case a large number geographically, before discovering, or even simply understanding, that 'something else' was really Something Else. It was not an improved
  Spirit nor even an improved Matter, but ... it could be called 'nothing,' so contrary was it to all we know. For the caterpillar, a butterfly is nothing, it is not even visible and has nothing in common with caterpillar heavens nor even caterpillar matter. So there we were, trapped in an impossible adventure. One does not return from there: one must cross the bridge to the other side. Then one day in that seventh year, while we still believed in liberations and the collected Upanishads, highlighted with a few glorious visions to relieve the commonplace (which remained appallingly commonplace), while we were still considering 'the Mother of the Ashram' rather like some spiritual super-director (endowed, albeit, with a disarming yet ever so provocative smile, as though

0.01_-_Life_and_Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  object:0.01 - Life and Yoga
  class:The Synthesis Of Yoga
  class:chapter
  --
  
  Life and Yoga
  
  --
  
  HERE are two necessities of Nature's workings which seem always to intervene in the greater forms of human activity, whether these belong to our ordinary fields of movement or seek those exceptional spheres and fulfilments which appear to us high and divine. Every such form tends towards a harmonised complexity and totality which again breaks apart into various channels of special effort and tendency, only to unite once more in a larger and more puissant synthesis. Secondly, development into forms is an imperative rule of effective manifestation; yet all truth and practice too strictly formulated becomes old and loses much, if not all, of its virtue; it must be constantly renovated by fresh streams of the spirit revivifying the dead or dying vehicle and changing it, if it is to acquire a new life. To be perpetually reborn is the condition of a material immortality. We are in an age, full of the throes of travail, when all forms of thought and activity that have in themselves any strong power of utility or any secret virtue of persistence are being subjected to a supreme test and given their opportunity of rebirth. The world today presents the aspect of a huge cauldron of Medea in which all things are being cast, shredded into pieces, experimented on, combined and recombined either to perish and provide the scattered material of new forms or to emerge rejuvenated and changed for a fresh term of existence. Indian Yoga, in its essence a special action or formulation of certain great powers of Nature, itself specialised, divided and variously formulated, is potentially one of these dynamic elements of the future life of humanity. The child of immemorial ages, preserved by its vitality and truth into our modern times, it is now emerging from the secret schools and ascetic retreats in which it had taken refuge and is seeking its place in the future sum of living human powers and utilities. But it has first to rediscover itself, bring to the surface
  
  --
  
  In the right view both of life and of Yoga all life is either consciously or subconsciously a Yoga. For we mean by this term a methodised effort towards self-perfection by the expression of the secret potentialities latent in the being and - highest condition of victory in that effort - a union of the human individual with the universal and transcendent Existence we see partially expressed in man and in the Cosmos. But all life, when we look behind its appearances, is a vast Yoga of Nature who attempts in the conscious and the subconscious to realise her perfection in an ever-increasing expression of her yet unrealised potentialities and to unite herself with her own divine reality. In man, her thinker, she for the first time upon this Earth devises selfconscious means and willed arrangements of activity by which this great purpose may be more swiftly and puissantly attained.
  
  Yoga, as Swami Vivekananda has said, may be regarded as a means of compressing one's evolution into a single life or a few years or even a few months of bodily existence. A given system of Yoga, then, can be no more than a selection or a compression, into narrower but more energetic forms of intensity, of the general methods which are already being used loosely, largely, in a leisurely movement, with a profuser apparent waste of material and energy but with a more complete combination by the great
  Mother in her vast upward labour. It is this view of Yoga that can alone form the basis for a sound and rational synthesis of Yogic methods. For then Yoga ceases to appear something mystic and abnormal which has no relation to the ordinary processes of the World-Energy or the purpose she keeps in view in her two great movements of subjective and objective selffulfilment; it reveals itself rather as an intense and exceptional use of powers that she has already manifested or is progressively
  
  Life and Yoga
  
  --
  Yogic methods have something of the same relation to the customary psychological workings of man as has the scientific handling of the force of electricity or of steam to their normal operations in Nature. And they, too, like the operations of Science, are formed upon a knowledge developed and confirmed by regular experiment, practical analysis and constant result. All
  RajaYoga, for instance, depends on this perception and experience that our inner elements, combinations, functions, forces, can be separated or dissolved, can be new-combined and set to novel and formerly impossible workings or can be transformed and resolved into a new general synthesis by fixed internal processes. HathaYoga similarly depends on this perception and experience that the vital forces and functions to which our life is normally subjected and whose ordinary operations seem set and indispensable, can be mastered and the operations changed or suspended with results that would otherwise be impossible and that seem miraculous to those who have not seized the rationale of their process. And if in some other of its forms this character of Yoga is less apparent, because they are more intuitive and less mechanical, nearer, like the Yoga of Devotion, to a supernal ecstasy or, like the Yoga of Knowledge, to a supernal infinity of consciousness and being, yet they too start from the use of some principal faculty in us by ways and for ends not contemplated in its everyday spontaneous workings. All methods grouped under the common name of Yoga are special psychological processes founded on a fixed truth of Nature and developing, out of normal functions, powers and results which were always latent but which her ordinary movements do not easily or do not often manifest.
  
  --
  Yogin tends to draw away from the common existence and lose his hold upon it; he tends to purchase wealth of spirit by an impoverishment of his human activities, the inner freedom by an outer death. If he gains God, he loses life, or if he turns his efforts outward to conquer life, he is in danger of losing
  God. Therefore we see in India that a sharp incompatibility has been created between life in the world and spiritual growth and perfection, and although the tradition and ideal of a victorious harmony between the inner attraction and the outer demand remains, it is little or else very imperfectly exemplified. In fact, when a man turns his vision and energy inward and enters on the path of Yoga, he is popularly supposed to be lost inevitably to the great stream of our collective existence and the secular effort of humanity. So strongly has the idea prevailed, so much has it been emphasised by prevalent philosophies and religions that to escape from life is now commonly considered as not only the necessary condition, but the general object of Yoga. No synthesis of Yoga can be satisfying which does not, in its aim, reunite God and Nature in a liberated and perfected human life or, in its method, not only permit but favour the harmony of our inner and outer activities and experiences in the divine consummation of both. For man is precisely that term and symbol of a higher Existence descended into the material world in which it is possible for the lower to transfigure itself and put on the nature of the higher and the higher to reveal itself in the forms of the lower. To avoid the life which is given him for the realisation of that possibility, can never be either the indispensable condition or the whole and ultimate object of his supreme endeavour or of his most powerful means of self-fulfilment. It can only be a temporary necessity under certain conditions or a specialised extreme effort imposed on the individual so as to prepare a greater general possibility for the race. The true and full object and utility of Yoga can only be accomplished when the conscious
  Yoga in man becomes, like the subconscious Yoga in Nature, outwardly conterminous with life itself and we can once more, looking out both on the path and the achievement, say in a more perfect and luminous sense: "All life is Yoga."
  
  

0.02_-_The_Three_Steps_of_Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  object:0.02 - The Three Steps of Nature
  class:The Synthesis Of Yoga
  class:chapter
  --
  E RECOGNISE then, in the past developments of
  Yoga, a specialising and separative tendency which, like all things in Nature, had its justifying and even imperative utility and we seek a synthesis of the specialised aims and methods which have, in consequence, come into being.
  
  But in order that we may be wisely guided in our effort, we must know, first, the general principle and purpose underlying this separative impulse and, next, the particular utilities upon which the method of each school of Yoga is founded. For the general principle we must interrogate the universal workings of Nature herself, recognising in her no merely specious and illusive activity of a distorting Maya, but the cosmic energy and working of God Himself in His universal being formulating and inspired by a vast, an infinite and yet a minutely selective
  Wisdom, prajna prasr.ta puran. of the Upanishad, Wisdom that went forth from the Eternal since the beginning. For the particular utilities we must cast a penetrative eye on the different methods of Yoga and distinguish among the mass of their details the governing idea which they serve and the radical force which gives birth and energy to their processes of effectuation.
  
  --
  That which Nature has evolved for us and has firmly founded is the bodily life. She has effected a certain combination and harmony of the two inferior but most fundamentally necessary elements of our action and progress upon earth, -
  Matter, which, however the too ethereally spiritual may despise it, is our foundation and the first condition of all our energies and realisations, and the Life-Energy which is our means of existence in a material body and the basis there even of our mental and spiritual activities. She has successfully achieved a certain stability of her constant material movement which is at once sufficiently steady and durable and sufficiently pliable and mutable to provide a fit dwelling-place and instrument for the progressively manifesting god in humanity. This is what is meant by the fable in the Aitareya Upanishad which tells us that the gods rejected the animal forms successively offered to them by the Divine Self and only when man was produced, cried out, "This indeed is perfectly made," and consented to enter in. She has effected also a working compromise between the inertia of matter and the active Life that lives in and feeds on it, by which not only is vital existence sustained, but the fullest developments of mentality are rendered possible. This equilibrium constitutes the basic status of Nature in man and is termed in the language of Yoga his gross body composed
  
  --
   of the material or food sheath and the nervous system or vital vehicle.1
  If, then, this inferior equilibrium is the basis and first means of the higher movements which the universal Power contemplates and if it constitutes the vehicle in which the Divine here seeks to reveal Itself, if the Indian saying is true that the body is the instrument provided for the fulfilment of the right law of our nature, then any final recoil from the physical life must be a turning away from the completeness of the divine Wisdom and a renunciation of its aim in earthly manifestation. Such a refusal may be, owing to some secret law of their development, the right attitude for certain individuals, but never the aim intended for mankind. It can be, therefore, no integral Yoga which ignores the body or makes its annulment or its rejection indispensable to a perfect spirituality. Rather, the perfecting of the body also should be the last triumph of the Spirit and to make the bodily life also divine must be God's final seal upon His work in the universe. The obstacle which the physical presents to the spiritual is no argument for the rejection of the physical; for in the unseen providence of things our greatest difficulties are our best opportunities. A supreme difficulty is Nature's indication to us of a supreme conquest to be won and an ultimate problem to be solved; it is not a warning of an inextricable snare to be shunned or of an enemy too strong for us from whom we must flee.
  
  Equally, the vital and nervous energies in us are there for a great utility; they too demand the divine realisation of their possibilities in our ultimate fulfilment. The great part assigned to this element in the universal scheme is powerfully emphasised by the catholic wisdom of the Upanishads. "As the spokes of a wheel in its nave, so in the Life-Energy is all established, the triple knowledge and the Sacrifice and the power of the strong and the purity of the wise. Under the control of the LifeEnergy is all this that is established in the triple heaven."2 It is therefore no integral Yoga that kills these vital energies, forces them into a nerveless quiescence or roots them out as the source
  1
  --
  
  The assertion of a higher than the mental life is the whole foundation of Indian philosophy and its acquisition and organisation is the veritable object served by the methods of Yoga.
  
  --
  
  Yoga, the inner instrument.4 And Indian tradition asserts that this which is to be manifested is not a new term in human experience, but has been developed before and has even governed humanity in certain periods of its development. In any case, in order to be known it must at one time have been partly developed.
  
  --
  
  The only approximate terms in the English language have other associations and their use may lead to many and even serious inaccuracies. The terminology of Yoga recognises besides the status of our physical and vital being, termed the gross body and doubly composed of the food sheath and the vital vehicle, besides the status of our mental being, termed the subtle body and singly composed of the mind sheath or mental vehicle,5 a third, supreme and divine status of supra-mental being, termed the causal body and composed of a fourth and a fifth vehicle6 which are described as those of knowledge and bliss. But this knowledge is not a systematised result of mental questionings and reasonings, not a temporary arrangement of conclusions and opinions in the terms of the highest probability, but rather a pure self-existent and self-luminous Truth. And this bliss is not a supreme pleasure of the heart and sensations with the experience of pain and sorrow as its background, but a delight also selfexistent and independent of objects and particular experiences, a self-delight which is the very nature, the very stuff, as it were, of a transcendent and infinite existence.
  
  --
  
  Do such psychological conceptions correspond to anything real and possible? All Yoga asserts them as its ultimate experience and supreme aim. They form the governing principles of our highest possible state of consciousness, our widest possible range of existence. There is, we say, a harmony of supreme faculties, corresponding roughly to the psychological faculties of revelation, inspiration and intuition, yet acting not in the intuitive reason or the divine mind, but on a still higher plane, which see Truth directly face to face, or rather live in the truth of things both universal and transcendent and are its formulation and luminous activity. And these faculties are the light of a conscious existence superseding the egoistic and itself both cosmic and transcendent, the nature of which is Bliss. These are obviously divine and, as man is at present apparently constituted, superhuman states of consciousness and activity. A trinity of transcendent existence, self-awareness and self-delight7 is, indeed, the metaphysical description of the supreme Atman, the self-formulation, to our awakened knowledge, of the Unknowable whether conceived as a pure Impersonality or as a cosmic Personality manifesting the universe. But in Yoga they are regarded also in their psychological aspects as states of subjective existence to which our waking consciousness is now alien, but which dwell in us in a superconscious plane and to which, therefore, we may always ascend.
  
  --
  
  The ultimate knowledge is that which perceives and accepts God in the universe as well as beyond the universe; the integral Yoga is that which, having found the Transcendent, can return upon the universe and possess it, retaining the power freely to descend
  
  --
  
  We perceive, then, these three steps in Nature, a bodily life which is the basis of our existence here in the material world, a mental life into which we emerge and by which we raise the bodily to higher uses and enlarge it into a greater completeness, and a divine existence which is at once the goal of the other two and returns upon them to liberate them into their highest possibilities. Regarding none of them as either beyond our reach or below our nature and the destruction of none of them as essential to the ultimate attainment, we accept this liberation and fulfilment as part at least and a large and important part of the aim of Yoga.
  

0.02_-_Topographical_Note, #Agenda Vol 1, #The Mother, #Integral Yoga
  From 1957, Mother received us twice a week in the office of Pavitra, the most senior of the
  French disciples, on the second floor of the main Ashram building, on some pretext of work or other. She listened to our queries, spoke to us at length of Yoga, occultism, her past experiences in
  Algeria and in France or of her current experiences; and gradually, She opened the mind of the rebellious and materialistic Westerner that we were and made us understand the laws of the worlds, the play of forces, the working of past lives - especially this latter, which was an important factor in the difficulties with which we were struggling at that time and which periodically made us abscond.
  --
  
  From 1960, the Agenda took its final shape arid grew for thirteen years, until May 1973, filling thirteen volumes in all (some six thousand pages), with a change of setting in March 1962 at the time of the Great Turning in Mother's Yoga when She permanently retired to her room upstairs, as had Sri Aurobindo in 1926. The interviews then took place high up in this large room carpeted in golden wool, like a ship's stateroom, amidst the rustling of the Copper Pod tree and the cawing of crows. Mother would sit in a low rosewood chair, her face turned towards Sri Aurobindo's tomb, as though She were wearing down the distance separating that world from our own. Her voice had become like that of a child, one could hear her laughter. She always laughed, this Mother. And then her long silences. Until the day the disciples closed her door on us. It was May 19, 1973. We did not want to believe it. She was alone, just as we were suddenly alone. Slowly, painfully, we had to discover the why of this rupture. We understood nothing of the jealousies of the old species, we did not yet realize that they were becoming the 'owners' of Mother - of the Ashram, of Auroville, of
  Sri Aurobindo, of everything - and that the new world was going to be denatured into a new

0.03_-_The_Threefold_Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  object:0.03 - The Threefold Life
  class:The Synthesis Of Yoga
  class:chapter
  --
   fullness. Refusing to be blinded by the dualities, the appearances, it can seek in all appearances whatsoever the vision of the same Lord, the same eternal Truth, Beauty, Love, Delight. The
  Vedantic formula of the Self in all things, all things in the Self and all things as becomings of the Self is the key to this richer and all-embracing Yoga.
  
  --
  The Conditions of the Synthesis
   also to the alteration of the forms of our life and its institutions so that they too may be a better mould for the inpourings of the Spirit. These attempts have been the supreme landmarks in the progressive development of human ideals and the divine preparation of the race. Every one of them, whatever its outward results, has left Earth more capable of Heaven and quickened in its tardy movements the evolutionary Yoga of Nature.
  
  --
  
  The schools of Indian Yoga lent themselves to the compromise. Individual perfection or liberation was made the aim, seclusion of some kind from the ordinary activities the condition, the renunciation of life the culmination. The teacher gave his knowledge only to a small circle of disciples. Or if a wider movement was attempted, it was still the release of the individual soul that remained the aim. The pact with an immobile society was, for the most part, observed.
  
  --
  
  Therefore from a concrete view of human life in its threefold potentialities we come to the same conclusion that we had drawn from an observation of Nature in her general workings and the three steps of her evolution. And we begin to perceive a complete aim for our synthesis of Yoga.
  
  Spirit is the crown of universal existence; Matter is its basis;
  Mind is the link between the two. Spirit is that which is eternal; Mind and Matter are its workings. Spirit is that which is concealed and has to be revealed; mind and body are the means by which it seeks to reveal itself. Spirit is the image of the Lord of the Yoga; mind and body are the means He has provided for reproducing that image in phenomenal existence. All Nature is an attempt at a progressive revelation of the concealed Truth, a more and more successful reproduction of the divine image.
  
  But what Nature aims at for the mass in a slow evolution,
  Yoga effects for the individual by a rapid revolution. It works by a quickening of all her energies, a sublimation of all her
  
  --
   faculties. While she develops the spiritual life with difficulty and has constantly to fall back from it for the sake of her lower realisations, the sublimated force, the concentrated method of
  Yoga can attain directly and carry with it the perfection of the mind and even, if she will, the perfection of the body. Nature seeks the Divine in her own symbols: Yoga goes beyond Nature to the Lord of Nature, beyond universe to the Transcendent and can return with the transcendent light and power, with the fiat of the Omnipotent.
  
  But their aim is one in the end. The generalisation of Yoga in humanity must be the last victory of Nature over her own delays and concealments. Even as now by the progressive mind in Science she seeks to make all mankind fit for the full development of the mental life, so by Yoga must she inevitably seek to make all mankind fit for the higher evolution, the second birth, the spiritual existence. And as the mental life uses and perfects the material, so will the spiritual use and perfect the material and the mental existence as the instruments of a divine self-expression.
  

0.04_-_1951-1954, #Agenda Vol 1, #The Mother, #Integral Yoga
  
  I don't know to whom I was mentioning this today (I think it was for a Birthday 11 ) ... No, I don't know now. It was to someone who told me he was 18 years old. I said that between the ages of 18 and 20, I had attained a constant and conscious union with the Divine Presence and that I had done this ALL ALONE, without ANYONE'S help, not even books. When a little later I chanced upon Vivekananda's Raja Yoga, it really seemed so wonderful to me that someone could explain something to me! And it helped me realize in only a few months what would have otherwise taken years.
  
  --
  
  Yes, certainly ... had there been any receptivity when She came down and had She been able to manifest with the power with which She came ... But I can tell you one thing: even before Her coming, when, with Sri Aurobindo, I had begun going down (for the Yoga) from the mental plane to the vital plane, when we brought our Yoga down from the mental plane into the vital plane, in less than a month (I was forty years old at the time - I didn't seem very old, I looked less than forty, but I was forty anyway), after no more than a month of this Yoga, I looked exactly like an 18 year old! And someone who knew me and had stayed with me in Japan 13 came here, and when he saw me, he could scarcely believe his eyes! He said, 'But my god, is it you?' I said, 'Of course!'
  Only when we went down from the vital plane into the physical plane, all this went away - because on the physical plane, the work is much harder and we had so much to do, so many things to change.

0.04_-_The_Systems_of_Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  object:0.04 - The Systems of Yoga
  class:The Synthesis Of Yoga
  class:chapter
  --
  
  The Systems of Yoga
  
  --
  
  HESE relations between the different psychological divisions of the human being and these various utilities and objects of effort founded on them, such as we have seen them in our brief survey of the natural evolution, we shall find repeated in the fundamental principles and methods of the different schools of Yoga. And if we seek to combine and harmonise their central practices and their predominant aims, we shall find that the basis provided by Nature is still our natural basis and the condition of their synthesis.
  
  In one respect Yoga exceeds the normal operation of cosmic
  Nature and climbs beyond her. For the aim of the Universal
  Mother is to embrace the Divine in her own play and creations and there to realise It. But in the highest flights of Yoga she reaches beyond herself and realises the Divine in Itself exceeding the universe and even standing apart from the cosmic play.
  
  Therefore by some it is supposed that this is not only the highest but also the one true or exclusively preferable object of Yoga.
  
  --
  
  In practice three conceptions are necessary before there can be any possibility of Yoga; there must be, as it were, three consenting parties to the effort, - God, Nature and the human soul or, in more abstract language, the Transcendental, the Universal
  
  --
  
  It is this truth which makes necessary to every philosophy of Yoga the conception of the Ishwara, Lord, supreme Soul or supreme Self, towards whom the effort is directed and who gives the illuminating touch and the strength to attain. Equally true is the complementary idea so often enforced by the Yoga of devotion that as the Transcendent is necessary to the individual and sought after by him, so also the individual is necessary in a sense to the Transcendent and sought after by It. If the
  Bhakta seeks and yearns after Bhagavan, Bhagavan also seeks and yearns after the Bhakta.1 There can be no Yoga of knowledge without a human seeker of the knowledge, the supreme subject of knowledge and the divine use by the individual of the universal faculties of knowledge; no Yoga of devotion without the human God-lover, the supreme object of love and delight and the divine use by the individual of the universal faculties of spiritual, emotional and aesthetic enjoyment; no Yoga of works without the human worker, the supreme Will, Master of all works and sacrifices, and the divine use by the individual of the universal faculties of power and action. However Monistic may be our intellectual conception of the highest truth of things, in practice we are compelled to accept this omnipresent Trinity.
  
  For the contact of the human and individual consciousness with the divine is the very essence of Yoga. Yoga is the union of that which has become separated in the play of the universe with its own true self, origin and universality. The contact may take place at any point of the complex and intricately organised consciousness which we call our personality. It may be effected in the physical through the body; in the vital through the action of
  1
  --
  
  The Systems of Yoga
  
  --
   those functionings which determine the state and the experiences of our nervous being; through the mentality, whether by means of the emotional heart, the active will or the understanding mind, or more largely by a general conversion of the mental consciousness in all its activities. It may equally be accomplished through a direct awakening to the universal or transcendent Truth and
  Bliss by the conversion of the central ego in the mind. And according to the point of contact that we choose will be the type of the Yoga that we practise.
  
  For if, leaving aside the complexities of their particular processes, we fix our regard on the central principle of the chief schools of Yoga still prevalent in India, we find that they arrange themselves in an ascending order which starts from the lowest rung of the ladder, the body, and ascends to the direct contact between the individual soul and the transcendent and universal
  Self. HathaYoga selects the body and the vital functionings as its instruments of perfection and realisation; its concern is with the gross body. RajaYoga selects the mental being in its different parts as its lever-power; it concentrates on the subtle body. The triple Path of Works, of Love and of Knowledge uses some part of the mental being, will, heart or intellect as a starting-point and seeks by its conversion to arrive at the liberating Truth,
  Beatitude and Infinity which are the nature of the spiritual life.
  --
  
  HathaYoga aims at the conquest of the life and the body whose combination in the food sheath and the vital vehicle constitutes, as we have seen, the gross body and whose equilibrium is the foundation of all Nature's workings in the human being. The equilibrium established by Nature is sufficient for the normal egoistic life; it is insufficient for the purpose of the Hathayogin.
  
  --
  
  HathaYoga therefore seeks to rectify Nature and establish another equilibrium by which the physical frame will be able to sustain the inrush of an increasing vital or dynamic force of
  Prana indefinite, almost infinite in its quantity or intensity. In
  Nature the equilibrium is based upon the individualisation of a limited quantity and force of the Prana; more than that the individual is by personal and hereditary habit unable to bear, use or control. In HathaYoga, the equilibrium opens a door to the universalisation of the individual vitality by admitting into the body, containing, using and controlling a much less fixed and limited action of the universal energy.
  
  The chief processes of HathaYoga are asana and pran.ayama.
  
  By its numerous asanas or fixed postures it first cures the body of that restlessness which is a sign of its inability to contain without working them off in action and movement the vital forces poured into it from the universal Life-Ocean, gives to it an extraordinary health, force and suppleness and seeks to liberate it from the habits by which it is subjected to ordinary physical
  Nature and kept within the narrow bounds of her normal operations. In the ancient tradition of HathaYoga it has always been supposed that this conquest could be pushed so far even as to conquer to a great extent the force of gravitation. By various subsidiary but elaborate processes the Hathayogin next contrives to keep the body free from all impurities and the nervous system unclogged for those exercises of respiration which are his most important instruments. These are called pran.ayama, the control of the breath or vital power; for breathing is the chief physical functioning of the vital forces. Pranayama, for the Hathayogin, serves a double purpose. First, it completes the perfection of the body. The vitality is liberated from many of the ordinary necessities of physical Nature; robust health, prolonged youth, often an extraordinary longevity are attained.
  
  --
  
  The Systems of Yoga
  
  --
  
  The results of HathaYoga are thus striking to the eye and impose easily on the vulgar or physical mind. And yet at the end we may ask what we have gained at the end of all this stupendous labour. The object of physical Nature, the preservation of the mere physical life, its highest perfection, even in a certain sense the capacity of a greater enjoyment of physical living have been carried out on an abnormal scale. But the weakness of HathaYoga is that its laborious and difficult processes make so great a demand on the time and energy and impose so complete a severance from the ordinary life of men that the utilisation of its results for the life of the world becomes either impracticable or is extraordinarily restricted. If in return for this loss we gain another life in another world within, the mental, the dynamic, these results could have been acquired through other systems, through RajaYoga, through Tantra, by much less laborious methods and held on much less exacting terms. On the other hand the physical results, increased vitality, prolonged youth, health, longevity are of small avail if they must be held by us as misers of ourselves, apart from the common life, for their own sake, not utilised, not thrown into the common sum of the world's activities. HathaYoga attains large results, but at an exorbitant price and to very little purpose.
  
  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.
  
  --
  The Conditions of the Synthesis
   the powers of disorder. The preliminary movement of RajaYoga is a careful self-discipline by which good habits of mind are substituted for the lawless movements that indulge the lower nervous being. By the practice of truth, by renunciation of all forms of egoistic seeking, by abstention from injury to others, by purity, by constant meditation and inclination to the divine
  Purusha who is the true lord of the mental kingdom, a pure, glad, clear state of mind and heart is established.
  --
  
  But RajaYoga does not forget that the disabilities of the ordinary mind proceed largely from its subjection to the reactions of the nervous system and the body. It adopts therefore from the Hathayogic system its devices of asana and pran.ayama, but reduces their multiple and elaborate forms in each case to one simplest and most directly effective process sufficient for its own immediate object. Thus it gets rid of the Hathayogic complexity and cumbrousness while it utilises the swift and powerful efficacy of its methods for the control of the body and the vital functions and for the awakening of that internal dynamism, full of a latent supernormal faculty, typified in Yogic terminology by the kun.d.alin, the coiled and sleeping serpent of Energy within. This done, the system proceeds to the perfect quieting of the restless mind and its elevation to a higher plane through concentration of mental force by the successive stages which lead to the utmost inner concentration or ingathered state of the consciousness which is called Samadhi.
  
  By Samadhi, in which the mind acquires the capacity of withdrawing from its limited waking activities into freer and higher states of consciousness, RajaYoga serves a double purpose. It compasses a pure mental action liberated from the confusions of the outer consciousness and passes thence to the higher supra-mental planes on which the individual soul enters into its true spiritual existence. But also it acquires the capacity of that free and concentrated energising of consciousness on
  
  The Systems of Yoga
  
  --
   its object which our philosophy asserts as the primary cosmic energy and the method of divine action upon the world. By this capacity the Yogin, already possessed of the highest supracosmic knowledge and experience in the state of trance, is able in the waking state to acquire directly whatever knowledge and exercise whatever mastery may be useful or necessary to his activities in the objective world. For the ancient system of
  RajaYoga aimed not only at Swarajya, self-rule or subjective empire, the entire control by the subjective consciousness of all the states and activities proper to its own domain, but included
  Samrajya as well, outward empire, the control by the subjective consciousness of its outer activities and environment.
  
  We perceive that as HathaYoga, dealing with the life and body, aims at the supernormal perfection of the physical life and its capacities and goes beyond it into the domain of the mental life, so RajaYoga, operating with the mind, aims at a supernormal perfection and enlargement of the capacities of the mental life and goes beyond it into the domain of the spiritual existence.
  
  --
  
  But in RajaYoga it tends to withdraw into a subliminal plane at the back of our normal experiences instead of descending and possessing our whole existence.
  
  The triple Path of devotion, knowledge and works attempts the province which RajaYoga leaves unoccupied. It differs from
  RajaYoga in that it does not occupy itself with the elaborate training of the whole mental system as the condition of perfection, but seizes on certain central principles, the intellect, the heart, the will, and seeks to convert their normal operations by turning them away from their ordinary and external preoccupations and activities and concentrating them on the Divine. It
  
  --
  The Conditions of the Synthesis
   differs also in this, - and here from the point of view of an integral Yoga there seems to be a defect, - that it is indifferent to mental and bodily perfection and aims only at purity as a condition of the divine realisation. A second defect is that as actually practised it chooses one of the three parallel paths exclusively and almost in antagonism to the others instead of effecting a synthetic harmony of the intellect, the heart and the will in an integral divine realisation.
  
  --
  
  The Systems of Yoga
  
  --
  Love and Bliss and utilises normally the conception of the supreme Lord in His personality as the divine Lover and enjoyer of the universe. The world is then realised as a play of the
  Lord, with our human life as its final stage, pursued through the different phases of self-concealment and self-revelation. The principle of Bhakti Yoga is to utilise all the normal relations of human life into which emotion enters and apply them no longer to transient worldly relations, but to the joy of the All-Loving, the All-Beautiful and the All-Blissful. Worship and meditation are used only for the preparation and increase of intensity of the divine relationship. And this Yoga is catholic in its use of all emotional relations, so that even enmity and opposition to God, considered as an intense, impatient and perverse form of Love, is conceived as a possible means of realisation and salvation.
  
  --
  
  But, here too, the exclusive result is not inevitable. The Yoga itself provides a first corrective by not confining the play of divine love to the relation between the supreme Soul and the individual, but extending it to a common feeling and mutual worship between the devotees themselves united in the same realisation of the supreme Love and Bliss. It provides a yet more general corrective in the realisation of the divine object of Love in all beings not only human but animal, easily extended to all forms whatsoever. We can see how this larger application of the Yoga of
  Devotion may be so used as to lead to the elevation of the whole range of human emotion, sensation and aesthetic perception to the divine level, its spiritualisation and the justification of the cosmic labour towards love and joy in our humanity.
  --
  
  KarmaYoga is used, like the other paths, to lead to liberation from phenomenal existence and a departure into the Supreme.
  
  --
  
  

0.05_-_1955, #Agenda Vol 1, #The Mother, #Integral Yoga
  When I am not immediately engrossed in work, I have to confront a thousand little temptations and daily difficulties that come from my contact with other beings and a life that does indeed remain in life. Here, even more, there is the feeling of an impossible struggle, and all these 'little' difficulties seem to gnaw away at me; scarcely has one hole been filled when another opens up, or the same one reappears, and there is never any real victory - one has constantly to begin everything again. Finally, it seems to me that I really live only one hour a day, during the evening 'distribution' at the playground.17 It is scarcely a life and scarcely a sadhana!
  Consequently, I understand much better now why in the traditional Yogas one 'settled' all these difficulties once and for all by escaping from the world, without bothering to transform a life that seems so untransformable.
  
  I am not now going to renounce Sri Aurobindo's Yoga, Mother, for my whole life is based upon it, but I believe I should employ other means - which is why I am writing you this letter.
  
  By continuing this daily little ant-like struggle and by having to confront the same desires, the same 'distractions' every day, it seems to me I am wasting my energy in vain. Sri Aurobindo's
  Yoga, which is meant to include life, is so difficult that one should come to it only after having already established the solid base of a concrete divine realization. That is why I want to ask you if I should not 'withdraw' for a certain time, to Almora, 18 for example, to Brewster's place,19 to live in solitude, silence, meditation, far away from people, work and temptations, until a beginning of
  Light and Realization is concretized in me. Once this solid base is acquired, it would be easier for me to resume my work and the struggle here for the true transformation of the outer being. But to want to transform this outer being without having fully illumined the inner being seems to me to be putting the cart before the horse, or at least condemning myself to a pitiless and endless battle in which the best of my forces are fruitlessly consumed.
  --
  
  Mother, it is an impossible, absurd, unlivable life. I feel as though I have no hand in this cruel little game. Oh Mother, why doesn't your grace trust that deep part in me which knows so well that you are the Truth? Deliver me from these evil forces since, profoundly, it is you and you alone I want. Give me the aspiration and strength I do not have. If you do not do this Yoga for me, I feel I shall never have the strength to go on.
  

0.05_-_The_Synthesis_of_the_Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  object:0.05 - The Synthesis of the Systems
  class:The Synthesis Of Yoga
  class:chapter
  --
  
  Y THE very nature of the principal Yogic schools, each covering in its operations a part of the complex human integer and attempting to bring out its highest possibilities, it will appear that a synthesis of all of them largely conceived and applied might well result in an integral Yoga. But they are so disparate in their tendencies, so highly specialised and elaborated in their forms, so long confirmed in the mutual opposition of their ideas and methods that we do not easily find how we can arrive at their right union.
  
  An undiscriminating combination in block would not be a synthesis, but a confusion. Nor would a successive practice of each of them in turn be easy in the short span of our human life and with our limited energies, to say nothing of the waste of labour implied in so cumbrous a process. Sometimes, indeed,
  HathaYoga and RajaYoga are thus successively practised. And in a recent unique example, in the life of Ramakrishna Paramhansa, we see a colossal spiritual capacity first driving straight to the divine realisation, taking, as it were, the kingdom of heaven by violence, and then seizing upon one Yogic method after another and extracting the substance out of it with an incredible rapidity, always to return to the heart of the whole matter, the realisation and possession of God by the power of love, by the extension of inborn spirituality into various experience and by the spontaneous play of an intuitive knowledge. Such an example cannot be generalised. Its object also was special and temporal, to exemplify in the great and decisive experience of a master-soul the truth, now most necessary to humanity, towards which a world long divided into jarring sects and schools is with difficulty labouring, that all sects are forms and fragments of a single integral truth and all disciplines labour in their different ways towards one supreme experience. To know, be and possess
  
  --
  This was the aim which we set before ourselves at first when we entered upon our comparative examination of the methods of
  Nature and the methods of Yoga and we now return to it with the possibility of hazarding some definite solution.
  
  --
  Yogic system which is in its nature synthetical and starts from a great central principle of Nature, a great dynamic force of
  Nature; but it is a Yoga apart, not a synthesis of other schools.
  
  --
  
  If, however, we leave aside, here also, the actual methods and practices and seek for the central principle, we find, first, that Tantra expressly differentiates itself from the Vedic methods of Yoga. In a sense, all the schools we have hitherto examined are Vedantic in their principle; their force is in knowledge, their method is knowledge, though it is not always discernment by the intellect, but may be, instead, the knowledge of the heart expressed in love and faith or a knowledge in the will working out through action. In all of them the lord of the Yoga is the Purusha, the Conscious Soul that knows, observes, attracts, governs. But in Tantra it is rather Prakriti, the Nature-Soul, the Energy, the
  Will-in-Power executive in the universe. It was by learning and applying the intimate secrets of this Will-in-Power, its method, its Tantra, that the Tantric Yogin pursued the aims of his discipline, - mastery, perfection, liberation, beatitude. Instead of drawing back from manifested Nature and its difficulties, he confronted them, seized and conquered. But in the end, as is the general tendency of Prakriti, Tantric Yoga largely lost its principle in its machinery and became a thing of formulae and occult mechanism still powerful when rightly used but fallen from the clarity of their original intention.
  
  --
  Purusha pours itself out in the action of its Energy, there is action, creation and the enjoyment or Ananda of becoming. But if Ananda is the creator and begetter of all becoming, its method is Tapas or force of the Purusha's consciousness dwelling upon its own infinite potentiality in existence and producing from it truths of conception or real Ideas, vijnana, which, proceeding from an omniscient and omnipotent Self-existence, have the surety of their own fulfilment and contain in themselves the nature and law of their own becoming in the terms of mind, life and matter. The eventual omnipotence of Tapas and the infallible fulfilment of the Idea are the very foundation of all
  Yoga. In man we render these terms by Will and Faith, - a will that is eventually self-effective because it is of the substance of
  Knowledge and a faith that is the reflex in the lower consciousness of a Truth or real Idea yet unrealised in the manifestation.
  --
  We see, then, what from the psychological point of view,
  - and Yoga is nothing but practical psychology, - is the conception of Nature from which we have to start. It is the selffulfilment of the Purusha through his Energy. But the movement of Nature is twofold, higher and lower, or, as we may choose to term it, divine and undivine. The distinction exists indeed for practical purposes only; for there is nothing that is not divine, and in a larger view it is as meaningless, verbally, as the distinction between natural and supernatural, for all things that are are natural. All things are in Nature and all things are in God.
  
  But, for practical purposes, there is a real distinction. The lower
  Nature, that which we know and are and must remain so long as the faith in us is not changed, acts through limitation and division, is of the nature of Ignorance and culminates in the life of the ego; but the higher Nature, that to which we aspire, acts by unification and transcendence of limitation, is of the nature of Knowledge and culminates in the life divine. The passage from the lower to the higher is the aim of Yoga; and this passage
  
  --
  45
   may effect itself by the rejection of the lower and escape into the higher, - the ordinary view-point, - or by the transformation of the lower and its elevation to the higher Nature. It is this, rather, that must be the aim of an integral Yoga.
  
  But in either case it is always through something in the lower that we must rise into the higher existence, and the schools of
  Yoga each select their own point of departure or their own gate of escape. They specialise certain activities of the lower
  Prakriti and turn them towards the Divine. But the normal action of Nature in us is an integral movement in which the full complexity of all our elements is affected by and affects all our environments. The whole of life is the Yoga of Nature. The
  Yoga that we seek must also be an integral action of Nature, and the whole difference between the Yogin and the natural man will be this, that the Yogin seeks to substitute in himself for the integral action of the lower Nature working in and by ego and division the integral action of the higher Nature working in and by God and unity. If indeed our aim be only an escape from the world to God, synthesis is unnecessary and a waste of time; for then our sole practical aim must be to find out one path out of the thousand that lead to God, one shortest possible of short cuts, and not to linger exploring different paths that end in the same goal. But if our aim be a transformation of our integral being into the terms of God-existence, it is then that a synthesis becomes necessary.
  
  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. Thus in a sense
  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
  --
  
  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.
  
  --
  
  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 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.
  
  --
  49
   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 Ananda of all that is in the world seen as symbols of the Divine and the Ananda 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.
  
  Perfection includes perfection of mind and body, so that the highest results of RajaYoga and HathaYoga should be contained in the widest formula of the synthesis finally to be effected by mankind. At any rate a full development of the general mental and physical faculties and experiences attainable by humanity through Yoga must be included in the scope of the integral method. Nor would these have any raison d'etre unless employed for an integral mental and physical life. Such a mental and physical life would be in its nature a translation of the spiritual existence into its right mental and physical values. Thus we would arrive at a synthesis of the three degrees of Nature and of the three modes of human existence which she has evolved or is evolving. We would include in the scope of our liberated being and perfected modes of activity the material life, our base, and the mental life, our intermediate instrument.
  
  --
  
  The Yoga of Divine Works
   spiritual existence would thus be the crown alike of our individual and of our common effort. Such a consummation being no other than the kingdom of heaven within reproduced in the kingdom of heaven without, would be also the true fulfilment of the great dream cherished in different terms by the world's religions.

0.06_-_1956, #Agenda Vol 1, #The Mother, #Integral Yoga
  
  Now, Yoga seeks to eliminate conflict, problems or questions. Man has to forget all this, to cease being a question.
  
  --
  Must artistic creation cease being human, then; must it cease relying upon the human? - which
   would then mean having to reject so many undeniably great painters, poets or writers? Must one wait to be open to the supramental planes of consciousness before being able to reconcile (assuming such reconciliation is possible) Yoga and artistic creation? And, until then, smother all that sustains the creative elan, i.e. the individual, the conflict, that part of oneself which every creator feels to be the purest human part? Must one extinguish in oneself this play of light and shadow from which art derives its highest accents?
  Signed: Bernard
  --
  
  Meditation brings calm and peace, of course, but so does sleep. We are all seeking release, in love, in opium, in action, in war or in power - or in Yoga; but one means is just as vain as the other.
  
  --
  
  First of all, I began by feeling, perceiving in an absolutely obvious way, that it is you and you alone who has been doing my Yoga, that you have been doing everything for me and that you have been there forever, guiding each one of my steps. I felt luminously that without you I would never have been able to go forward a single step and that, basically, all my efforts have served only to teach me the futility of my efforts, as it were, and to lead me to this point of helplessness where I must totally surrender myself into the hands of a greater Force - into your hands. And I felt so absolutely that you would do EVERYTHING for me if only I relied upon you totally. It was like a liberation, like a weight that you lifted from my heart. No longer was it a question of trying to cling inwardly, of pushing and pulling until I was stiff and aching within; it was enough to let you act.
  
  --
  I knew some people who came here a long time ago, something like (Oh, I don't recall anymore, but quite a long time ago!), certainly more than twenty years ago; the first time someone died in the
  Ashram, they expressed a considerable dissatisfaction: 'But I came here because I thought this Yoga would make me immortal! If you can still die, then why did I come here?'
  Well, it's the same thing. People take the train to come here - there were about a hundred and fifty more people than usual31 - simply because they want to 'benefit.' But this may be exactly why they have not benefited from it! Because This [the supramental consciousness] has not come to make people benefit in any way whatsoever!
  --
  These questions of money do not interest me. In fact, nothing interests me except this something
  I feel within me. The only question for me is to know whether I am truly ready for the Yoga, or if my failings are not the sign of some immaturity. Mother, you alone can tell me what is right.
  

0.07_-_1957, #Agenda Vol 1, #The Mother, #Integral Yoga
  
  So, along this same vertical line that leads you to your divine Origin, you might have several outer destinies depending upon your state of development. The Yoga seeks to accelerate things, but this is not always possible, for some psychological combinations in the being can only be worked out through experience. This experience may take a few lifetimes, a few years, a few months, a few minutes.
  
  --
  (Extract from the Wednesday class)
  I have been asked if we are doing a collective Yoga and what are the conditions of a collective Yoga.
  
  First, I could tell you that to do a collective Yoga, there has to be a collectivity! ... And I could speak to you about the different conditions required to be a collectivity. But last night (smiling), I had a symbolic vision of our collectivity.
  
  This vision took place early in the night and woke me up with a rather unpleasant feeling. Then I fell back to sleep and forgot about it; but a little while ago, when I was thinking of the question put to me, it returned. It returned with a great intensity and so imperatively that now, just as I wanted to tell you what kind of collectivity we wish to realize according to the ideal described by Sri
  Aurobindo in the last chapter of The Life Divine - a gnostic, supramental collectivity, the only kind that can do Sri Aurobindo's integral Yoga and be realized physically in a progressive collective body becoming more and more divine - the recollection of this vision became so imperative that I couldn't speak.
  
  --
  
  The symbolism is quite clear in that all the possibilities are there, all the activities are there, but in disorder and confusion. They are neither coordinated nor centralized nor unified around the central and unique truth and consciousness and will. So this brings us back ... precisely to this question of a collective Yoga and of a collectivity capable of realizing it. What should this collectivity be?
  It is certainly not an arbitrary construction of the type built by men, where everything is put pellmell, without any order, without reality, and which is held together by only illusory ties. Here, these ties were symbolized by the hotel's walls, while actually in ordinary human constructions (if we take a religious community, for example), they are symbolized by the building of a monastery, an identity of clothing, an identity of activities, an identity even of movement - or to put it more precisely: everyone wears the same uniform, everyone gets up at the same time, everyone eats the same thing, everyone says his prayers together, etc.; there is an overall identity. But naturally, on the inside there remains the chaos of many disparate consciousnesses, each one following its own mode, for this kind of group identification, which extends right up to an identity of beliefs and dogma, is absolutely illusory.
  --
  (silence)
  This means that before hoping to realize such a gnostic collectivity, each one must first of all become (or at least start to become) a gnostic being. It is obvious that the individual work must take the lead and the collective work follow; but the fact remains that spontaneously, without any arbitrary intervention of will the individual progress IS restrained or CHECKED, as It were, by the collective state. Between the collectivity and the individual, there exists an interdependence from which one cannot be totally free, even if one tries. And even he who might try, in his Yoga, to free himself totally from the human and terrestrial state of consciousness, would be at least subconsciously bound by the state of the whole, which impedes and PULLS BACKWARDS. One can attempt to go much faster, one can attempt to let all the weight of attachments and responsibilities fall off, but in spite of everything, the realization of even the most advanced or the leader in the march of evolution is dependent upon the realization of the whole, dependent upon the state in which the terrestrial collectivity happens to be. And this PULLS backwards to such an extent that sometimes one has to wait centuries for the earth to be ready before being able to realize what is to be realized.
  
  --
  
  We live perennially with a burden on our shoulders, something that bows our heads down, and we feel pulled, led by all kinds of external forces, we don't know by whom or what, nor where to - this is what men call Fate, Destiny. When you do Yoga, one of the first experiences - the experience of the kundalini, as it is called here in India - is precisely one in which the consciousness rises, breaks through this hard 'lid,' here, at the crown of the head, and at last you emerge into the Light.
  
  --
  I need a practical method corresponding to my present possibilities and to results of which I am presently capable. I feel that my efforts are dispersed by concentrating sometimes here, sometimes there - a feeling of not knowing exactly what to do to break through and get out of all this. Would you point out some particular concentration to which I could adhere, a particular method that I would stick to?
  I am well aware that a supple attitude is recommended in the Yoga, yet for the time being, it seems to me that one well-defined method would help me hold on42 - this practical aspect would help me. I will do it methodically, obstinately, until it cracks for good.
  
  --
  November 12, 1957
  The integral Yoga is made up of an uninterrupted series of tests that you must pass through without any advance notice, thereby forcing you to be always vigilant and attentive.
  
  --
  What is meant exactly by, 'I am with you.' Are we really always heard when we pray of struggle with an inner problem - in spite of our blunders and imperfections, even in spite of our ill will and mistakes? And who hears? You who are with us?
  Is it you in your supreme consciousness, an impersonal divine force, the force of the Yoga, or you, the embodied Mother with your physical consciousness - a personal presence really intimate to our every thought and act, and not some anonymous force? Can you tell us how and in what way you are present with us?
  It is said that Sri Aurobindo and you are one and the same consciousness, but are the personal presence of Sri Aurobindo and your own personal presence two distinct things, each playing a particular role?

01.01_-_The_One_Thing_Needful, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  
  The realisation of the Divine is the one thing needful and the rest is desirable only in so far as it helps or leads towards that or when it is realised, extends and manifests the realisation. Manifestation and organisation of the whole life for the divine work, - first, the sadhana personal and collective necessary for the realisation and a common life of God-realised men, secondly, for help to the world to move towards that, and to live in the Light - is the whole meaning and purpose of my Yoga. But the realisation is the first need and it is that round which all the rest moves, for apart from it all the rest would have no meaning.
  
  --
  
  Yoga is directed towards God, not towards man. If a divine supramental consciousness and power can be brought down and established in the material world, that obviously would mean an immense change for the earth including humanity and its life. But the effect on humanity would only be one result of the change; it cannot be the object of the sadhana. The object of the sadhana can only be to live in the divine consciousness and to manifest it in life.
  
  --
  
  ... the principle of this Yoga is not perfection of the human nature as it is but a psychic and spiritual transformation of all the parts of the being through the action of an inner consciousness and then of a higher consciousness which works on them, throws out the old movements or changes them into the image of its own and so transmutes lower into higher nature. It is not so much the perfection of the intellect as a transcendence of it, a transformation of the mind, the substitution of a larger greater principle of knowledge - and so with all the rest of the being.
    This is a slow and difficult process; the road is long and it is hard to establish even the necessary basis. The old existing nature resists and obstructs and difficulties rise one after another and repeatedly till they are overcome. It is therefore necessary to be sure that this is the path to which one is called before one finally decides to tread it.

01.01_-_The_Symbol_Dawn, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  TTS_LOC:"/home/j/Documents/Code/Python/TTS/MP3S"

01.02_-_The_Issue, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  

01.02_-_The_Object_of_the_Integral_Yoga, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  object:01.02 - The Object of the Integral Yoga
  class:chapter
  
  ... the object of the 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 turned in our nature into nature of the Divine and in our will and works and life to be the instrument of the Divine. Its object is not to be a great Yogi or a superman (although that may come) or to grab at the Divine for the sake of the ego's power, pride or pleasure.
  
  --
  
  To come to this Yoga merely with the idea of being a superman would be an act of vital egoism which would defeat its own object. Those who put this object in the front of their preoccupations invariably come to grief, spiritually and otherwise. The aim of this Yoga is, first, to enter into the divine consciousness by merging into it the separative ego (incidentally, in doing so one finds one's true individual self which is not the limited, vain and selfish human ego but a portion of the Divine) and, secondly, to bring down the supramental consciousness on earth to transform mind, life and body. All else can be only a result of these two aims, not the primary object of the Yoga.
  
  --
  The only creation for which there is any place here is the supramental, the bringing of the divine Truth down on the earth, not only into the mind and vital but into the body and into
  Matter. Our object is not to remove all "limitations" on the expansion of the ego or to give a free field and make unlimited room for the fulfilment of the ideas of the human mind or the desires of the ego-centred life-force. None of us are here to "do as we like", or to create a world in which we shall at last be able to do as we like; we are here to do what the Divine wills and to create a world in which the Divine Will can manifest its truth no longer deformed by human ignorance or perverted and mistranslated by vital desire. The work which the sadhak of the supramental Yoga has to do is not his own work for which he can lay down his own conditions, but the work of the Divine which he has to do according to the conditions laid down by the Divine. Our Yoga is not for our own sake but for the sake of the Divine. It is not our own personal manifestation that we are to seek, the manifestation of the individual ego freed from all bounds and from all bonds, but the manifestation of the Divine. Of that manifestation our own spiritual liberation, perfection, fullness is to be a result and a part, but not in any egoistic sense or for any ego-centred or self-seeking purpose.
  
  --
  
  This Yoga demands a total dedication of the life to the aspiration for the discovery and embodiment of the Divine Truth and to nothing else whatever. To divide your life between the Divine and some outward aim and activity that has nothing to do with the search for the Truth is inadmissible. The least thing of that kind would make success in the Yoga impossible.
  
  You must go inside yourself and enter into a complete dedication to the spiritual life. All clinging to mental preferences must fall away from you, all insistence on vital aims and interests and attachments must be put away, all egoistic clinging to family, friends, country must disappear if you want to succeed in Yoga. Whatever has to come as outgoing energy or action, must proceed from the Truth once discovered and not from the lower mental or vital motives, from the Divine Will and not from personal choice or the preferences of the ego.
  

01.03_-_The_Yoga_of_the_King_The_Yoga_of_the_Souls_Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:01.03 - The Yoga of the King The Yoga of the Souls Release
  class:chapter
  author class:Sri Aurobindo
  subject:Integral Yoga
  A world's desire compelled her mortal birth.

01.03_-_Yoga_and_the_Ordinary_Life, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  object:01.03 - Yoga and the Ordinary Life
  class:chapter
  
  In the Yoga practised here the aim is to rise to a higher consciousness and to live out of the higher consciousness alone, not with the ordinary motives. This means a change of life as well as a change of consciousness. But all are not so circumstanced that they can cut loose from the ordinary life; they accept it therefore as a field of experience and self-training in the earlier stages of the sadhana. But they must take care to look at it as a field of experience only and to get free from the ordinary desires, attachments and ideas which usually go with it; otherwise it becomes a drag and hindrance on their sadhana. When one is not compelled by circumstances there is no necessity to continue the ordinary life.
  
  --
  
  It is not helpful to abandon the ordinary life before the being is ready for the full spiritual life. To do so means to precipitate a struggle between the different elements and exasperate it to a point of intensity which the nature is not ready to bear. The vital elements in you have partly to be met by the discipline and experience of life, while keeping the spiritual aim in view and trying to govern life by it progressively in the spirit of KarmaYoga.
  
  --
  
  Apart from external things there are two possible inner ideals which a man can follow. The first is the highest ideal of ordinary human life and the other the divine ideal of Yoga.
  

01.04_-_Motives_for_Seeking_the_Divine, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga

01.04_-_The_Secret_Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  On a height he stood that looked towards greater heights.

01.05_-_The_Yoga_of_the_King_The_Yoga_of_the_Spirits_Freedom_and_Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:01.05 - The Yoga of the King The Yoga of the Spirits Freedom and Greatness
  class:chapter
  author class:Sri Aurobindo
  subject:Integral Yoga
    This knowledge first he had of time-born men.

02.01_-_Metaphysical_Thought_and_the_Supreme_Truth, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  It is not by "thinking out" the entire reality, but by a change of consciousness that one can pass from the ignorance to the
  Knowledge - the Knowledge by which we become what we know. To pass from the external to a direct and intimate inner consciousness; to widen consciousness out of the limits of the ego and the body; to heighten it by an inner will and aspiration and opening to the Light till it passes in its ascent beyond Mind; to bring down a descent of the supramental Divine through selfgiving and surrender with a consequent transformation of mind, life and body - this is the integral way to the Truth.1 It is this that we call the Truth here and aim at in our Yoga.
  

02.01_-_The_World-Stair, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  part:2

02.02_-_The_Kingdom_of_Subtle_Matter, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  IN THE impalpable field of secret self,

02.03_-_The_Glory_and_the_Fall_of_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  AN UNEVEN broad ascent now lured his feet.

02.04_-_The_Kingdoms_of_the_Little_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  A QUIVERING trepidant uncertain world

02.05_-_The_Godheads_of_the_Little_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  A FIXED and narrow power with rigid forms,

02.06_-_The_Integral_Yoga_and_Other_Yogas, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  object:02.06 - The Integral Yoga and Other Yogas
  class:chapter
  
  This Yoga aims at the conscious union with the Divine in the supermind and the transformation of the nature. The ordinary
  Yogas go straight from Mind into some featureless condition of the cosmic Silence and through it try to disappear upward into the Highest. The object of this Yoga is to transcend mind and enter into the Divine Truth of Sachchidananda which is not only static but dynamic and raise the whole being into that Truth.
  
  --
  
  Those who seek the self by the old Yogas separate themselves from mind, life and body and realise the self apart from these things. It is perfectly easy to separate mind, vital and physical from each other without the need of supermind. It is done by the ordinary Yogas.
  
  The difference between this and the old Yogas is not that they are incompetent and cannot do these things - they can do them perfectly well - but that they proceed from realisation of self to Nirvana or some Heaven and abandon life, while this does not abandon life. The supramental is necessary for the transformation of terrestrial life and being, not for reaching the self. One must realise self first - only afterwards can one realise the supermind.
  
  --
  
  The realisation of self and of the cosmic being (without which the realisation of 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 ours, that is to say, the point where its own characteristic realisation can commence.
  
  --
  The ordinary
  Yoga does not go beyond the spiritual mind - people feel at the top of the head the joining with the Brahman, but they are not aware of a consciousness above the head. In the same way in the ordinary Yoga one feels the ascent of the awakened inner consciousness (Kundalini) to the brahmarandhra where the Prakriti joins the Brahman-consciousness, but they do not feel the descent. Some may have had these things, but I don't know that they understood their nature, principle or place in a complete sadhana. At least I never heard of these things from others before
  I found them out in my own experience. The reason is that the old Yogins when they went above the spiritual mind passed into samadhi, which means that they did not attempt to be conscious in these higher planes - their aim being to pass away into the
  Superconscient and not to bring the Superconscient into the waking consciousness, which is that of my Yoga.
  
  --
  
  As for the depreciation of all the old Yogas as something quite easy, unimportant and worthless, and the consequent depreciation of Buddha and Yajnavalkya and other great spiritual figures of the past, is it not evidently absurd on the face of it?
  
  --
  
  From where did you get this singular attitude towards the old Yogas and Yogis? Is the wisdom of the Vedanta and Tantra a small and trifling thing? Have then the sadhaks of this Asram attained to self-realisation and are they liberated Jivan-muktas, free from ego and ignorance? If not, why then do you say, "it is not a very difficult stage", "their goal is not high", "is it such a long process?"
  I have said that this Yoga was "new" because it aims at the integrality of the Divine in this world and not only beyond it and at a supramental realisation. But how does that justify a superior contempt for the spiritual realisation which is as much the aim of this Yoga as of any other?
  
  --
  
  I have never said that my Yoga was something brand new in all its elements. I have called it the integral Yoga and that means that it takes up the essence and many processes of the old Yogas - its newness is in its aim, standpoint and the totality of its method. In the earlier stages which is all I deal with in books like the Riddle or the Lights1 there is nothing in it that distinguishes it from the old Yogas except the aim underlying its comprehensiveness, the spirit in its movements and the ultimate significance it keeps before it - also the scheme of its psychology and its working, but as that was not and could not be developed systematically or schematically in these letters, it has not been grasped by those who are not already acquainted with it by mental familiarity or some amount of practice. The detail or method of the later stages of the Yoga which go into little known or untrodden regions, I have not made public and I do not at present intend to do so.
  
  I know very well also that there have been seemingly allied ideals and anticipations - the perfectibility of the race, certain
  Tantric sadhanas, the effort after a complete physical siddhi by certain schools of Yoga, etc. etc. I have alluded to these things myself and have put forth the view that the spiritual past of the race has been a preparation of Nature not merely for attaining to the Divine beyond this world, but also for this very step forward which the evolution of the earth-consciousness has still to make.
  
  I do not therefore care in the least, - even though these ideals were, up to some extent parallel, yet not identical with mine,
  - whether this Yoga and its aim and method are accepted as new or not; that is in itself a trifling matter. That it should be recognised as true in itself by those who can accept or practise it and should make itself true by achievement, is the one thing important; it does not matter if it is called new or a repetition or revival of the old which was forgotten. I laid emphasis on it as new in a letter to certain sadhaks so as to explain to them that a repetition of the aim and idea of the old Yogas was not enough in my eyes, that I was putting forward a thing to be achieved that has not yet been achieved, not yet clearly visualised, even though it is one natural but still secret destined outcome of all the past spiritual endeavour.
  
  It is new as compared with the old Yogas:
  (1) Because it aims not at a departure out of world and life into a Heaven or a Nirvana, 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 indispensable, but what is decisive, what is finally aimed at is the resulting descent. It is the descent of the new consciousness attained by the ascent that is the stamp and seal of the sadhana. Even Tantra and Vaishnavism end in the release from life; here the object is the divine fulfilment of life.
  
  --
  
  (3) Because a method has been preconised 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 passing on to others that are distinctive. I have not found this method (as a whole) or anything like it in its totality proposed or realised in the old Yogas. If I had I should not have wasted my time in hewing out a road and in thirty years of search and inner creation when I could have hastened home safely to my goal in an easy canter over paths already blazed out, laid down, perfectly mapped, macadamised, made secure and public. Our
  Yoga is not a retreading of old walks, but a spiritual adventure.
  
  --
  I meant by it the descent of the supramental Consciousness upon earth; all truths below the supramental
  (even that of the highest spiritual on the mental plane, which is the highest that has yet manifested) are either partial or relative or otherwise deficient and unable to transform the earthly life, they can only at most modify and influence it. The supermind is the last Truth-consciousness of which the ancient seers spoke; there have been glimpses of it till now, sometimes an indirect influence or pressure, but it has not been brought down into the consciousness of the earth and fixed there. To bring it down is the aim of our Yoga.
  
  The Vedic Rishis never attained to the supermind for the earth or perhaps did not even make the attempt. They tried to rise individually to the supramental plane, but they did not bring it down and make it a permanent part of the earthconsciousness. Even there are verses of the Upanishad in which it is hinted that it is impossible to pass through the gates of the Sun (the symbol of the supermind) and yet retain an earthly body. It was because of this failure that the spiritual effort of
  India culminated in Mayavada. Our Yoga is a double movement of ascent and descent; one rises to higher and higher levels of consciousness, but at the same time one brings down their power not only into mind and life, but in the end even into the body.
  
  --
  There are a thousand ways of approaching and realising the Divine and each way has its own experiences which have their own truth and stand really on a basis, one in essence but complex in aspects, common to all, but not expressed in the same way by all. There is not much use in discussing these variations; the important thing is to follow one's own way well and thoroughly. In this
  Yoga, one can realise the psychic being as a portion of the
  Divine seated in the heart with the Divine supporting it there
  --
  This is nothing new; it is stated in the Taittiriya Upanishad that there are five Purushas, the physical, the vital, the mental, the
  Truth Purusha (supramental) and the Bliss Purusha; it says that one has to draw the physical self up into the vital, the vital into the mental, the mental into the Truth Self, the Truth Self into the Bliss Self and so attain perfection. But in this Yoga we become aware not only of this taking up but of a pouring down of the powers of the higher Self, so that there comes in the possibility of a descent of the Supramental Self and nature to dominate and change our present nature and turn it from nature of Ignorance into nature of Truth-Knowledge (and through the supramental into nature of Ananda) - this is the third or supramental transformation. It does not always go in this order, for with many the spiritual descent begins first in an imperfect way before the psychic is in front and in charge, but the psychic development has to be attained before a perfect and unhampered spiritual descent can take place, and the last or supramental change is impossible so long as the two first have not become full and complete. That's the whole matter, put as briefly as possible.
  

02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  AS ONE who between dim receding walls

02.07_-_The_Descent_into_Night, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  

02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  THEN could he see the hidden heart of Night:

02.09_-_The_Paradise_of_the_Life-Gods, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  AROUND him shone a great felicitous Day.

02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  THIS too must now be overpassed and left,

02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  THERE ceased the limits of the labouring Power.

02.12_-_The_Heavens_of_the_Ideal, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  ALWAYS the Ideal beckoned from afar.

02.13_-_In_the_Self_of_Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  AT LAST there came a bare indifferent sky

02.14_-_The_World-Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  A COVERT answer to his seeking came.

02.15_-_The_Kingdoms_of_the_Greater_Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  AFTER a measureless moment of the soul

03.01_-_The_Evolution_of_Consciousness, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga

03.02_-_The_Gradations_of_Consciousness_The_Gradation_of_Planes, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  
  If we regard the gradation of worlds or planes as a whole, we see them as a great connected complex movement; the higher precipitate their influences on the lower, the lower react to the higher and develop or manifest in themselves within their own formula something that corresponds to the superior power and its action. The material world has evolved life in obedience to a pressure from the vital plane, mind in obedience to a pressure from the mental plane. It is now trying to evolve supermind in obedience to a pressure from the supramental plane. In more detail, particular forces, movements, powers, beings of a higher world can throw themselves on the lower to establish appropriate and corresponding forms which will connect them with the material domain and, as it were, reproduce or project their action here. And each thing created here has, supporting it, subtler envelopes or forms of itself which make it subsist and connect it with forces acting from above. Man, for instance, has, besides his gross physical body, subtler sheaths or bodies by which he lives behind the veil in direct connection with supraphysical planes of consciousness and can be influenced by their powers, movements and beings. What takes place in life has always behind it preexistent movements and forms in the occult vital planes; what takes place in mind presupposes preexistent movements and forms in the occult mental planes. That is an aspect of things which becomes more and more evident, insistent and important, the more we progress in a dynamic Yoga.
  

03.03_-_The_Inner_Being_and_the_Outer_Being, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  Men do not know themselves and have not learned to distinguish the different parts of their being; for these are usually lumped together by them as mind, because it is through a mentalised perception and understanding that they know or feel them; therefore they do not understand their own states and actions, or, if at all, then only on the surface. It is part of the foundation of
  Yoga to become conscious of the great complexity of our nature, see the different forces that move it and get over it a control of directing knowledge. We are composed of many parts each of which contributes something to the total movement of our consciousness, our thought, will, sensation, feeling, action, but we do not see the origination or the course of these impulsions; we are aware only of their confused pell-mell results on the surface upon which we can at best impose nothing better than a precarious shifting order.
  
  --
  
  There are, we might say, two beings in us, one on the surface, our ordinary exterior mind, life, body consciousness, another behind the veil, an inner mind, an inner life, an inner physical consciousness constituting another or inner self. This inner self once awake opens in its turn to our true real and eternal self. It opens inwardly to the soul, called in the language of this Yoga the psychic being which supports our successive births and at each birth assumes a new mind, life and body. It opens above to the Self or spirit which is unborn and by conscious recovery of it we transcend the changing personality and achieve freedom and full mastery over our nature.
  

04.03_-_The_Call_to_the_Quest, #Savitri, #Sri Aurobindo, #Integral Yoga
  And showed the work for which her strength was born.
  As when the mantra sinks in Yoga's ear,
  Its message enters stirring the blind brain

07.01_-_The_Joy_of_Union;_the_Ordeal_of_the_Foreknowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  
  The Book of Yoga
  

1.001_-_The_Aim_of_Yoga, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  object:1.001 - The Aim of Yoga
  author class:Swami Krishnananda
  subject class:Yoga
  class:chapter
  
  Chapter 1: The Aim of Yoga
  
  --
  
  We are gradually led by this proclamation of the Veda into a tremendous vision of life which requires of us to have a superhuman power of will to grasp the interrelationship of things. This difficulty of grasping the meaning of the interrelationship of things is obviated systematically, stage by stage, gradually, by methods of practice. These methods are called Yoga the practice of Yoga. I have placed before you, perhaps, a very terrible picture of Yoga; it is not as simple as one imagines. It is not a simple circus-master's feat, either of the body or the mind, but a superhuman demand of our total being. Mark this definition of mine: a superhuman demand which is made of our total being not an ordinary human demand of a part of our being, but of our total being. From that, a demand is made by the entire structure of life. The total structure of life requires of our total being to be united with it in a practical demonstration of thought, speech and action this is Yoga. If this could be missed, and of course it can easily be missed as it is being done every day, then every effort, from the smallest to the biggest, becomes a failure. All our effort ends in no success, because it would be like decorating a corpse without a soul in it. The whole of life would look like a beautiful corpse with nicely dressed features, but it has no vitality, essence or living principle within it. Likewise, all our activities would look wonderful, beautiful, magnificent, but lifeless; and lifeless beauty is no beauty. There must be life in it only then has it a meaning. Life is not something dead; it is quite opposite of what is dead. We can bring vitality and life into our activity only by the introduction of the principle of Yoga.
  
  Yoga is not a technique of sannyasins or monks, of mystics or monastic disciples it is a technique of every living being who wishes to succeed in life. Without the employment of the technique of Yoga, no effort can be successful. Even if it is a small, insignificant act like cooking food, sweeping the floor, washing vessels, whatever it is even these would be meaningless and a boredom, a drudgery and a stupid effort if the principle of Yoga is not applied.
  
  --
  
  When my soul can visualise your soul, then we become really friends; otherwise, we are not friends. Any amount of roundtable conferences of individuals with no soulful connection will not lead to success. Ultimately, success is the union of souls; and Yoga aims, finally, at the discovery of the Universal Soul, about which I shall speak in some detail later on.
  

1.007_-_Initial_Steps_in_Yoga_Practice, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  object:1.007 - Initial Steps in Yoga Practice
  author class:Swami Krishnananda
  subject class:Yoga
  class:chapter
  --
  
  Chapter 7: Initial Steps in Yoga Practice
  
  It is generally believed, often wrongly by people, that the sitting posture or asana is a simple affair and that it is, perhaps, a non-essential in the practice of Yoga. It is not true. Sitting in a single posture is not a simple affair, because it is not practicable for all people. If we actually do it, we will see the difficulty. The asana is not a non-essential. It is very, very important and essential in the practice of Yoga, because the body the muscles, the nerves, the pranas are all essential parts of what we are. How can we say that the body is a non-essential in our personal make-up? It is an essential, and our individuality, our personality whatever we are, here and now is inseparable from this physical set-up. Hence, a systematisation of the workings of the physical body becomes not a non-essential, but a very important feature of personal discipline. We have been referring to this subject of discipline, and in this context we had occasion to observe that discipline is not a force exerted on us by somebody else. It is not a compulsive activity we are undertaking under the pressure of some external power.
  
  --
  
  Nothing can be more systematic than consciousness itself. The highest method that can be conceived is deducible from the structure of consciousness, the nature of existence, the pattern of life everything is methodical. The whole of nature works in such a systematic manner that it is impossible to conceive chaos as a part of natural activity. Chaos means an indeterminate causative factor operating behind the effects visible in life. Any cause can bring about any effect this possibility would be regarded as a chaos. But that is not the way in which nature works. It is not that any cause will bring about any effect. Particular causes, arranged in a particular manner, will bring about particular results at a particular time and in a particular intensity. All this is decided and laid down due to the structure of things, the nature of life itself. The pattern of life is finally an organised whole and, therefore, organisation, which is another name for method, becomes a necessity in the practice of Yoga. Just as we have social or political organisations, we have here an organisation of activity, conduct, procedure, and way of life.
  
  The simple features called for, or the factors contributory to success at the outset are, to mention only a few, having a definite time, a particular place, and a chosen method for sitting in meditation. When we are students of Yoga, it is necessary to choose a definite time for the sitting. This is a very important thing to remember. We should not change our timings according to the whims and fancies of the mind or the changing conditions of social life. Whatever be the difficulties in our external life, a certain amount of insistence on a chosen time for sitting should be regarded as essential. If we find that a particular time cannot be chosen on account of the kind of life that we are living, it is better to choose such a time when all our commitments are over. Generally, though people say that the early morning is good for meditation, it has one disadvantage: that we have got an anxiety in our minds about the future work. We will not be free in the mind in the early morning, especially if we are social bodies. If we are absolutely alakniranjan, that is a different matter nobody bothers about us, and we can sit as long as we like.
  
  --
  
  Yoga scriptures tell us that we must also choose a particular place, as far as possible not that today we meditate in Haridwar, tomorrow in Delhi and the day after tomorrow in Benares. That is not all right if we want real success. We must be in one place. As a matter of fact, people who practise mantra purascharana, or disciplinary chanting of mantras for a chosen period, do this and what can be a greater purascharana than meditation? So when we take to exclusive spiritual practice as a very serious affair and not merely as a hobby, it would be necessary, I would say for beginners, that a period of at least five years is called for. If we are very serious and in dead earnest about it not taking it only as a kind of educational procedure for informative purposes and not being very earnest about achieving anything substantially we may have to stick to one place for five years continuously, and not less than that. If our point is to achieve something substantial, concrete and definite, then this amount of discipline is called for, which is a definite place, a definite time, and a chosen method of meditation a definite system, arranged in one's own mind, which should not be changed continuously.
  
  Whenever there is repeated persistence in one given direction with reference to any chosen point of attention, we will see that some sort of success results. If a laboratory scientist is to analyse the structure of an atom, he will analyse a particular atom repeatedly by bombarding it with various kinds of light rays, but he will not go on changing the atoms today this atom, tomorrow that atom, today a hydrogen atom, tomorrow some other thing. That will not lead to success. A particular object will be taken up for consideration, observation and analysis, and a repeated attempt will be made to go deep into its structure until its mystery is revealed. So for this, great leisure is necessary, persistence is necessary, energy and willpower are necessary, and there is no need to mention that we must be free from all other outward distractions. When one takes to the practice of Yoga, there should be no distraction of any pronounced nature. Minor distractions may be there, but serious distractions which will divert our attention markedly from the point of attention should not be there.
  
  A fixed place, a fixed time, and a fixed method of concentration are called for. In one of the aphorisms of the sutras of Patanjali, which is very relevant to this point, it is said that the practise should be for a long period: sa tu drghakla nairantarya satkra sevita dhabhmi (I.14). If we want to establish ourselves in Yoga, some conditions are to be fulfilled. One condition he mentions is that the practice should be for a protracted period I said at least five years, and not less than five years. It should be repeatedly done every day, without missing even a single day. Even if we have a temperature, fever or a headache, we should not miss it, because these are obstacles. The more we try to exert our will in the practice of concentration, the more will the body also try to revolt. It will create all kinds of complications we will have indigestion, we will have a stomachache, we will have a headache, we will have fever all sorts of things will come. As a matter of fact, it is specifically mentioned in the Yoga Sutras that we will fall sick. It will be an obstacle, and we should not think, "Today I am sick; I will not meditate." That is what it wants, and then it has succeeded. So, first of all, a little guarded way of living may be called for to see, as far as possible, that we do not become so ill that we cannot even sit for a few minutes of meditation. By a regulation of diet and living in a climate that is not too extreme, etc., one can be somewhat free from the anxiety of falling ill to the extent that it would prevent us from doing anything at all in the spiritual field.
  
  Dirghakala is a protracted period of practice. Nairantarya is practice without remission of effort; that means to say, it has to be done every day at the same time. The third condition is that we must have great love for it. We must have immense affection for our practice. We know how much affection a novelist has for his own work; how much affection an artist has for the painting that he does; how much affection a musician has for his ragas. Every artisan, every engineer, every artist, and every professional has immense affection for his own or her own profession. One cannot have disgust for a profession and then succeed in it; nor should one take to it as a kind of suffering or pain. Suppose an artist feels, "Oh, this painting is a great torture and suffering for me," then a good painting will not come forth, because there is no love for it. So, the practice of Yoga will yield fruits only if we have a real love for the practice; and if we have love for it, it will also have love for us. When we protect it, it will protect us. It is said in the Yoga shastras that Yoga will protect us like a mother it will feed us and take care of us, protect us in every direction at all times, visibly as well as invisibly. Sa tu drghakla nairantarya satkra sevita dhabhmi (I.14) then we get established. .
  
  --
  
  The difficulty is only in taking the first step; then afterwards, we will be carried by the stream. The sitting for a chosen period is regarded as essential, because it is the first tap that we strike upon the vital point in our personal life in bringing about some sort of a harmony between the body and the mind. All stages in Yoga are stages of bringing about harmony. Instead of confusion and unmethodical movement, there would be a more methodical and harmonious adjustment of the various units of life.
  
  --
  
  A novitiate cannot comprehend all these things, because generally we are fired up with a kind of sudden enthusiasm. That is all we don't know anything else. "I want to realise God in this very birth now itself, if possible." This is all we say. But what are the things necessary for this purpose? How many difficulties are there? These things will not come to the mind easily, because every little event in this world is connected with many other events and conditions. There is no single, isolated event in this world. This is why we say that steps in the direction of the practice of Yoga particularly, should be taken only under the guidance of a competent teacher, one who is an expert in this field. It is more dangerous and more difficult than flying an airplane, because we cannot know what is ahead of us. We also cannot know what influence our past will have upon our present, what effect external conditions will have upon us, and what sudden reactions will be set up from factors within nothing of the kind will be clear in the beginning. When we take a few steps in the practice of Yoga, an all-round change will take place. There will be internal change, external change, and even a feeling that God Himself is getting related to us in a more tangible manner than it appeared earlier.
  

1.008_-_The_Principle_of_Self-Affirmation, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  author class:Swami Krishnananda
  subject class:Yoga
  class:chapter
  --
  
  The practice of Yoga is very cautious about all these internal structural devices, which have been manufactured by nature to keep the individual under subjugation by brainwashing him from birth until death and never allowing him to think of what these devices are. If we want to subordinate a person and keep that person under subjection always, we have to brainwash that person every day by telling him something contrary to what he is, repeating it every day every moment in every thought, every speech and every action so that there is a false personality grown around that person and he becomes our servant. This has happened to everyone, and this trick seems to be played by the vast diversified nature itself, so that everyone is a servant of nature rather than a master. This is the source of sorrow.
  
  --
  
  When a person seriously takes to the practice of Yoga, a thorough analysis or stock-taking may have to be done, taking into consideration one's experiences during the past many years, of whose nature a little may be still present in one's current state of affairs. Memories of the past sometimes evoke present experiences, and we must also take note of those experiences and factors which can evoke memories of the past. According to Patanjali, memory is one of the obstacles in Yoga. Many people think that memory is a very good thing, and even complain that they have no memory. Well, that is all right for the workaday world, but from another angle of vision memory is regarded as an obstacle because we are repeatedly made to think of something that has happened in the past, so that it goes on annoying us constantly even though that event has passed and has no connection with our present life. Both pleasures of the past and pains of the past can evoke conditions which may force us to repeat those experiences, positively or negatively.
  
  --
  
  But more difficult than the work of wiping out past memories is the adjustment of oneself with present conditions. We shall not think now about what is ahead of us in the future. The present condition is a reality more vehement than the past memories because we see it with our eyes, and nothing can be worse than that. These things which we see with our eyes every day and with which we have some sort of connection or the other, at least remotely, have some say in the matter of our own personal lives. They have to be harnessed for the purpose of the practice of Yoga, harnessed in the sense that they should be made contributory in some way or the other to the aim before us.
  
  --
  
  These perceptions or we may call them cognitions of the determinate and indeterminate character are designated in the language of Patanjali as vrittis. Sometimes they are equated with what they call kleshas. A klesha is a peculiar term used in Yoga psychology meaning a kind of affliction. Unless we enter into the philosophical background of Yoga, it will be difficult to appreciate why a perception is called an affliction. We shall look into the details of this subject as we proceed further why every perception is a kind of affliction upon us, why it is a pain and not something desirable.
  
  --
  
  Likewise, what type of assertion we are making is a different matter it is a detail. But why we are making this assertion at all is the subject for analysis in Yoga. Why is it that today we identify ourself as a sannyasi "I am a mandaleshwar" and we go on asserting that we are mandaleshwars; we are officers; we are such and such; we are this and that. This principle of affirmation is a peculiar twist in consciousness that has got identified with a changing condition. Every condition changes. We cannot have a permanent condition in life, so the affirmation of the ego also goes on changing. How do we know what we were in the previous birth? We had a different type of affirmation at that time. Who was our father in a previous birth? Who was our mother? And what has happened to that father and that mother? We have completely forgotten them. We now have another father and mother. In the next birth, what will happen to us? We will have some other father and mother. How many fathers? How many mothers? How many sisters? How many brothers? How many friends? How many enemies? So, who is our friend and who is our enemy? Who is our father and who is our mother.
  

1.009_-_Perception_and_Reality, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  author class:Swami Krishnananda
  subject class:Yoga
  class:chapter
  --
  
  In the previous chapter we were discussing a very important subject which every student of Yoga should remember: how the two types of perception, about which Sage Patanjali tells us some very important aspects, tell upon not only our personal and social life, but upon our efforts towards spiritual perfection. The determinate aspects of psychological experience were touched upon briefly as consisting principally of self-affirmation or egoism, which projects itself as love and hatred. Also, we had occasion to go a little deep into the mystery of love and hatred as to why they arise at all. Generally this is the type of life that the individual lives in the world, getting identified with these psychological processes to such an extent that one cannot know that one is so involved.
  
  --
  
  This universal condition which has ramified itself, as if in dream, into the individual segments, is the cause for the affirmation of individuality and the perception of objects, and the likes and dislikes and the sorrows of this world. Our very sorrow is due to our loss of identity with the Cosmic. Otherwise, there would be no sorrow in this world. We are suffering due to an agony felt on account of our isolation from that Cosmic of which we are a part. So, the philosophical and spiritual advice in this context is that the mystery of life cannot be explained, and the sorrow of life cannot be obviated unless the original cause is discovered and it is dealt with in a manner which is requisite. This requisite manner of dealing with the ultimate question is Yoga. As I mentioned earlier, Yoga is a gradual process of identification of the part with the whole.
  
  Now, analogically speaking, if the one has become two, and two has become four, four has become eight, etc., so that we are today what we are, in this condition, the reverse process of returning to the original unity would be by a successive recession of the very same process, stage by stage, missing not a single link. These are the stages of Yoga. The steps in Yoga, or the stages of knowledge, are the process of the recession of the effect into the cause, the condition of the effect in which one is 'A' or 'B' or 'XYZ'. So we have to determine our present condition, and from that condition we must retrace our steps back not suddenly to the topmost unity, but to the immediately-above condition. The step that is next to us, the condition above us, the stage ahead of us, is our goal for the present or the time being, with which we have to get united in meditation, in Yoga. And that second step would effect a further stage ahead, and so on and so forth, until the final unity is achieved.
  
  So, it would not be judicious on the part of any individual to vehemently assert that the physical perceptions of the world are all-in-all. The materialist's conception is, therefore, not correct, because this conception arises on account of a miscalculated attitude towards everything. This is the reason why, in the practice of Yoga, expert guidance is called for, because we are dealing with matters that are super-intellectual, super-rational. Here our own understanding is not of much use, nor are books of any use, because we are treading on dangerous ground which the mind has not seen and cannot contemplate. We are all a wonder, says the scripture. This is a mystery, a wonder. It is a wonder because it is not capable of intellectually being analysed. The scripture proclaims that the subject is a great mystery, a great wonder and marvel; and one who teaches it is also a marvel, and the one who receives this knowledge, who understands it the disciple is also a wonder, indeed, because though the broadcasting station is powerful, the receiver-set also must be equally powerful to receive the message. The bamboo stick will not receive the message of the BBC. So the disciple is also a wonder to receive this mysterious knowledge, as the teacher himself is a wonder; and the subject is a marvel by itself.
  
  Thus arises the need to be cautious in the adjustment of the mind and the judgement of values in life. The sutras of Patanjali that I referred to give only a hint, and do not enter into details the hint being that the vrittis or the modifications of the mind are of a twofold character, which I translated as determinate and indeterminate, and have to be gradually controlled. This control of the vrittis or the modifications of the mind is regarded as Yoga: Yoga citta vtti nirodha (I.2). Yoga is the control of the modifications of 'the stuff' of the mind, the very substance of psychological action. Not merely the external modifications, but the very 'stuff' of it, the very root of it, has to be controlled, and this is done in and by successive stages. We have always to move from the effect to the cause in the manner indicated in this analysis that we have made.
  

1.00a_-_Introduction, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  2) It may be that later on you will want a copy of Eight Lectures on Yoga so I am putting a copy aside for you in case you should want it.
  
  --
  
  It seems to me that you should confine yourself very closely to the actual work in front of you. At the present moment, of course, this includes a good deal of general study; but my point is that the terms employed in that study should always be capable of precise definition. I am not sure whether you have my Little Essays Toward Truth. The first essay in the book entitled "Man" gives a full account of the five principles which go to make up Man according to the Qabalistic system. I have tried to define these terms as accurately as possible, and I think you will find them, in any case, clearer than those to which you have become accustomed with the Eastern systems. In India, by the way, no attempt is ever made to use these vague terms. They always have a very clear idea of what is meant by words like "Buddhi," "Manas" and the like. Attempts at translation are very unsatisfactory. I find that even with such a simple matter as the "Eight limbs of Yoga," as you will see when you come to read my Eight Lectures.
  
  --
  
  No, there is this factor in all success: self-confidence. If we analyze this, we find that it means that one is aware that all one's mental and physical faculties are working harmoniously. The deadliest and subtlest enemy of that feeling is anxiety about the result; the finest gauze of doubt is enough to dim one's vision, to throw the entire field out of focus. Hence, even to be aware that there is a result in prospect must militate against that serenity of spirit which is the essence of self-confidence. As you will know, all our automatic physiological functions are deranged if one is aware of This then, is the difficulty, to enjoy consciously while not disturbing the process involved. The obvious physical case is the sexual act: perhaps its chief importance is just that it is a type of this exceptional spiritual-mental condition. I hope, however, that you will remember what I have said on the subject in paragraphs 1517 of my 3rd Lecture on Yoga for Yellowbellies (pp. 71-72); there is a way of obtaining ecstacy from the most insignificant physiological function. Observe that in transferring the whole consciousness to (say) one's little finger or big toe is not trying to interfere with the normal exercise of its activities, but only to realize what is going on in the organism, the exquisite pleasure of a function in its normal activity. With a little imagination one can conceive the analogical case of the Universe itself; and, still less fettered by even the mildest limitation which material symbols necessarily (however little) suggest, "Remember all ye that existence is pure joy; ..." (AL, II, 9).
  

1.00c_-_INTRODUCTION, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  author class:Patanjali
  subject class:Yoga
  
  --
  
  Before going into the Yoga Aphorisms I will try to discuss
  one great question, upon which the whole theory of religion
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  Now the question arises, is going back to God the higher state,
  or is it not? The philosophers of the Yoga school answer
  emphatically that it is. They say that mans present state is a
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  

1.00_-_Gospel, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  The average man wishes to enjoy the material objects of the world. Tantra bids him enjoy these, but at the same time, discover in them the presence of God. Mystical rites are prescribed by which, slowly, the sense objects become spiritualized and sense attraction is transformed into a love of God. So the very "bonds" of man are turned into "releasers". The very poison that kills is transmuted into the elixir of life. Outward renunciation is not necessary. Thus, the aim of Tantra is to sublimate Bhoga, or enjoyment, into Yoga, or union with Consciousness. For, according to this philosophy, the world with all its manifestations is nothing but the sport of iva and akti, the Absolute and Its inscrutable Power.
  
  --
  
  He saw in a vision the Ultimate Cause of the universe as a huge luminous triangle giving birth every moment to an infinite number of worlds. He heard the Anhata abda, the great sound Om, of which the innumerable sounds of the universe are only so many echoes. He acquired the eight supernatural powers of Yoga, which make a man almost omnipotent, and these he spurned as of no value whatsoever to the Spirit. He had a vision of the divine My, the inscrutable Power of God, by which the universe is created and sustained, and into which it is finally absorbed. In this vision he saw a woman of exquisite beauty, about to become a mother, emerging from the Ganges and slowly approaching the Panchavati. Presently she gave birth to a child and began to nurse it tenderly. A moment later she assumed a terrible aspect, seized the child with her grim jaws and crushed it. Swallowing it, she re-entered the waters of the Ganges.
  
  --
  
  y, the mighty weaver of the garb, is none other than Kli, the Divine Mother. She is the primordial Divine Energy, akti, and She can no more be distinguished from the Supreme Brahman than can the power of burning be distinguished from fire. She projects the world and again withdraws it. She spins it as the spider spins its web. She is the Mother of the Universe, identical with the Brahman of Vednta, and with the tman of Yoga. As eternal Lawgiver, She makes and unmakes laws; it is by Her imperious will that karma yields its fruit. She ensnares men with illusion and again releases them from bondage with a look of Her benign eyes. She is the supreme Mistress of the cosmic play, and all objects, animate and inanimate, dance by Her will. Even those who realize the Absolute in nirvikalpa Samdhi are under Her jurisdiction as long as they still live on the relative plane.
  
  --
  
  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.
  
  --
  
  Kliprasd visited the Master toward the end of 1883. Given to the practice of meditation and the study of the scriptures, Kli 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.
  

1.00_-_INTRODUCTION, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  author class:Satprem
  subject class:Integral Yoga
  
  --
  There is Sri Aurobindo the philosopher, and Sri Aurobindo the poet, which he was essentially, a visionary of evolution; but not everyone is a philosopher or a poet, much less a seer. But would we not be content if he gave us a way to believe in our own possibilities,
  not only our human but our superhuman and divine possibilities, and not only to believe in them but to discover them ourselves, step by step, to see for ourselves and to become vast, as vast as the earth we love and all the lands and all the seas we hold within us? For there is Sri Aurobindo the explorer, who was also a yogi; did he not say that Yoga is the art of conscious self-finding? 3 It is this exploration of consciousness that we would like to undertake with him. If we proceed calmly, patiently, and with sincerity, bravely facing the difficulties of the road and God knows it is rugged enough there is no reason that the window should not open at some point and let the sun shine on us forever. Actually, it is not one but several windows that open one after another, each time on a wider perspective, a new dimension of our own kingdom; and each time it means a change of consciousness as radical as going from sleep to the waking state. We are going to outline the main stages of these changes of consciousness,
  as Sri Aurobindo experienced them and described them to his disciples in his integral Yoga, until they take us to the threshold of a new, still unknown experience that may have the power to change life itself.
  For Sri Aurobindo is not only the explorer of consciousness, he is the builder of a new world. Indeed, what is the point of changing our consciousness if the world around us remains as it is? We would be like Hans Christian Andersen's emperor walking naked through the streets of his capital. Thus, after exploring the outermost frontiers of worlds that were not unknown to ancient wisdom, Sri Aurobindo discovered yet another world, not found on any map, which he called the Supermind or Supramental, and which he sought to draw down upon Earth. He invites us to draw it down a little with him and to take part in the beautiful story, if we like beautiful stories. For the Supermind, Sri Aurobindo tells us, brings a dramatic change to the 3
  --
  evolution of consciousness on earth; it is the change of consciousness that will have the power to hope as thoroughly and lastingly as the Mind did when it first appeared in living matter. We will see,
  therefore, how the integral Yoga leads to a supramental Yoga, or Yoga of terrestrial transformation, which we will try to outline only, because the story is still in the making; it is quite new and difficult, and we do not quite know yet where it will take us, or even whether it will succeed.
  That, in fact, depends a little upon us all.

1.00_-_PREFACE, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  author class:Satprem
  subject class:Integral Yoga
  

1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  object:1.010 - Self-Control - The Alpha and Omega of Yoga
  author class:Swami Krishnananda
  subject class:Yoga
  class:chapter
  
  Chapter 10: Self-Control The Alpha and Omega of Yoga
  
  --
  
  This is something which goes deeper than even psychology, because all knowledge even of the mind, which is what we know as psychology is gained by an observational technique employed by the mind in an objective manner, as if it is observing somebody else, and the only thing that the mind cannot do is to know itself or to know the conditions of its own functioning. The relationships of the mind and the conditions of knowledge determine the very existence and the character of the mind, and therefore it is that we find ourselves in a helpless condition. The practice of Yoga becomes all the more difficult when it deals with conditions prior to our present state of existence, when it deals with causes rather than effects, and especially causes that lie 'behind' us which are precedent to our present physical and social condition.
  
  --
  
  The whole of Yoga is self-control in one word, 'self-mastery' in the sense that the rays of the mind and the senses, the projecting powers of individuality, have to be brought back to their source in order that there may be consciousness of the cause. There cannot be a consciousness of the cause as long as the cause is not the object of consciousness, inasmuch as the latter is involved in the externalised activity of the mind and the senses. We cannot know an object unless the consciousness follows this cognitive act and enlivens the senses, activates them towards the object which is seen, cognised or perceived by them. On account of this engagement of consciousness through the mind and the senses in respect of objects outside and in all acts of perception and cognition, it finds no time to revert to its cause. We have no time. The consciousness cannot find time to become aware of its own background, inasmuch as it is heavily engaged and is very busy throughout the day and the night in attending to the needs of the mind and the senses in their activity of projection externally to objects. So, to become aware of the cause would be to enable the consciousness to revert itself in that direction inwardly for which purpose it has to be withdrawn, tentatively at least, in an appreciable measure, from its engagement in objective perception through the mind and the senses.
  
  --
  
  Transcendence is different from giving up. When we transcend a condition, we do not reject that condition as something necessary or unnecessary, but absorb that condition into a higher nature, include it in our higher condition and make it a part of our experience, so that nothing is lost but everything is found in a more real form. So in the practice of Yoga, nothing is lost. Nehbhikramanso'sti pratyavyo na vidyate (B.G. II.40), says the Bhagavadgita. There is no loss in the practice of Yoga; always there is a gain. And no question of sin arises here. If we do it well, so much the better for us. If we cannot do it well, there is no sin in it; the only thing is, we have not got what we wanted. Such is the impartiality and the genuine character of this wonderful practice called Yoga.
  
  --
  
  The whole difficulty is in self-control, and this is the alpha and omega of Yoga everything is here. It is practically impossible for ordinary people, because consciousness is involved there. If anything else had been involved, we would have done something. We ourselves are involved that is the meaning of consciousness getting involved and if we are involved in mistaken activity, how are we to rectify this activity? We are involved in this wrong action, and who is to rectify this wrong action? Not someone else that someone else cannot do anything in a matter where we are involved. This is the difficulty of self-control. It is not control by somebody; it is control by the self. It is control of oneself by oneself, and nothing can be more difficult in this world than this effort. But once we taste the joy of self-control, we will not like to taste even milk and honey in this world.
  
  --
  
  Self-control is Yoga, and that is the return of consciousness to its own cause, which is nothing but its own higher nature. This cause that we are searching for is not another thing outside consciousness. It is a higher expansive condition of its own being, so that we rise from our self to our self in a more expanded form. When we rise to the cause from the effect, we do not grow from one thing to another thing, or rise from one state to another state as if they are two different states. We grow from a lower condition of inadequacy to a higher state of greater adequacy, greater comprehensiveness and reality. It is like rising from lesser and lesser abilities of cognition and knowledge to higher and higher abilities. It is like waking up from deep sleep to the dream state, and from dreaming to waking. We are not rising from one world to another world, but from one condition of consciousness to another condition of consciousness. So it is, after all, a treatment of one's own self by one's own self. Here, another person, another thing or any external instrument is of no use, and so great caution and persistence in practice is necessary.
  
  --
  
  So while self-control is extremely difficult, to miss the practice of self-control is extremely dangerous. Hence, the guidance of a Guru is called for, and earnestness of practice is also requisite. Conducive atmosphere, suitable company, activity commensurate with the nature of the goal, and the presence of a competent master or a Guru all these are indispensable requisites in the practice of Yoga.
  

1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  author class:Swami Krishnananda
  subject class:Yoga
  class:chapter
  --
  
  We have been discussing a very important principle in the practice of Yoga namely, self-restraint. I would like to touch upon another aspect of it which is an essential in the practice. Self-restraint or self-control is not a pressure of will exerted upon oneself, but a spontaneous growth inwardly experienced on account of transcendence and not by way of rejection. The term 'vairagya' also has some relevance to the meaning of the term 'self-control'. Vairagya is renunciation, self-abandonment, relinquishment, etc. which is mostly interpreted as an abandonment of certain things in the world.
  
  --
  
  So, in the process of practice of Yoga, whose essential ingredient is self-control or self-restraint, what is expected is a gradual blossoming of the flower of consciousness into a deeper insight into the nature of things, tending towards a wider experience, rather than a forceful suppression of really perceived values or a crushing of desires for things which are expected to bring about real satisfaction to the individual personality. This is a very important aspect which many seekers may miss due to their enthusiasm.
  
  --
  
  The culture of Yoga does not tell us to reject, abandon, or to cut off anything if it is real, because the whole question is an assessment of values, and reality is, of course, the background of every value. What is achieved in spiritual education is a rise of consciousness from a lower degree of reality to a higher degree of reality, and in no degree is there a rejection of reality. It is only a growth from a lower level to a higher one. So when we go to the higher degree of reality, we are not rejecting the lower degree of reality, but rather we have overcome it. We have transcended it, just as when a student goes to a higher class in an educational career, that higher class transcends the lower degrees of kindergarten, first standard, second standard and third standard, but it does not reject them. Rejection is not what is implied; rather it is an absorption of values into a higher inclusive condition of understanding, insight and education.
  
  Yoga is a process of education. The principles of dharma, artha and kama are preparatory processes for the readiness of the soul to catch the spirit of salvation. How can we get salvation from bondage if bondage is really there? A real bondage cannot be escaped; if bondage is real, we have to remain in it forever. We already take for granted that bondage is real, which is why we want to run away from it; but running away from real bondage is impossible. There is no escapism in Yoga that is impossible. There is always a conditioning of the mind to the states of understanding. Again it must be emphasised that where we have not understood a principle, we will not be able to master it.
  
  --
  
  In the practice of Yoga, in the understanding of vairagya, in self-control which is Yoga, one should not be too enthusiastic. Over-enthusiasm is bad because it is mostly emotional, coupled with a kind of will-force but bereft of understanding, which creates a conflict psychologically and, consequently, even socially. It is better that a student takes note of all his desires. "Have I a desire?" It is no use saying, "I have no desire." If we have really no desires it is okay very good, and so much the better but we should be sure that we have no desires.
  
  --
  
  Before we take to a positive practice in the direction of Yoga, a careful calculation of the number of desires, their nature, etc., is necessary. If there are desires, what is to be done with them? Are we to fulfil them, or are we not to fulfil them? The traditional religions tell us 'don't fulfil desires'. Parents tell us 'don't fulfil desires', and so on. This is all right, as far as it goes, because generally a desire is regarded as a kind of diversion of consciousness from its own centre to an object outside. So, theoretically speaking, this instruction is all right we must control our desires and not give them a long rope. But how will we control our desires? What is the method? There is no use in merely saying 'control desires'. This is very good and this instruction can be given, but how do we control a desire? What is the technique that we adopt? Here, book-knowledge is of no use. Even our intellect will not help us much because it will waver sometimes to this side and sometimes to that side.
  
  --
  
  In the Yoga Vasishtha, it is said that there was a Brahmin couple, poor people, who were sitting on the roadside when they saw a king's procession passing. The royal man was sitting elegantly on an elephant. And the poor couple, seeing the happiness of the king, thought, "How happy this king is, and we are wretchedly sitting here." That was the desire in the mind of the couple. This desire was not fulfilled, as the Brahmin could not become a king in that birth. He was reborn as a king in the next birth and the desire was fulfilled. He was born as a prince in a royal family and he became an emperor.
  

1.013_-_Defence_Mechanisms_of_the_Mind, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  author class:Swami Krishnananda
  subject class:Yoga
  class:chapter
  --
  
  According to ancient systems of spiritual practice, self-control is effected by three main methods: the control of the prana, the control of the mind, and concentration of consciousness. These are the three standard methods of atma vinigrah or self-control. This is a triple method prescribed in the Yoga Vasishtha, for instance. It does not mean that each method is mutually exclusive of the other; they are connected with one another. Also, it is not possible here to say which should precede and which should succeed. Are we to control the prana first and the mind afterwards, or the mind first and the prana afterwards, or are we to practise concentration first? We cannot do all of these things in a linear fashion. They all have to be worked at simultaneously in some acceptable degree.
  
  --
  
  The special term used in the Yoga Vasishtha for this kind of practice of the principle of the Self behind all things is 'brahmabhyasa'. Brahmabhyasa or atmabhyasa is the practice of the presence of God. A Christian mystic called Brother Lawrence used to practise this technique called 'The Practice of the Presence of God'. The technique involved the practise of the presence of God in everything. It is quite clear that the recognition of the presence of God in things will prevent us from going wrong because, in the presence of God, we would not do anything undesirable. So the recognition of the presence of God in all things is the final remedy for the errors of the mind, and subsequently, of course, of the mistaken movements of the senses.
  
  In the texts like the Panchadasi and the Yoga Vasishtha, the brahmabhyasa is described as: taccintanam tatkathanam anyonyam tat prabodhanam, etad eka paratvam ca tad brahmabhyasam vidur budhah. Taccintanam means constantly thinking only of That, day in and day out, and not thinking of anything else. Tatkathanam means that when we speak, we will speak only on that subject, and we will not speak about anything else. Ayonyam tat prabodhanam means that when there is a mutual discussion among people, or we are in conversation with someone, we will converse only on this subject and we will not talk about anything else. Etad eka paratvam ca means that, ultimately, we hang on to That alone for every little thing in this world, just as a child hangs on to its mother for every little thing. If we want a little sugar, we go to the mother. If we want food, we go to the mother. If a monkey is attacking us, we run to the mother. If we are sick, we go to the mother. If we are feeling sleepy, we go to the mother. Whatever it be, we run to the mother. That is the only remedy the child knows when it has any kind of difficulty.
  
  --
  
  Hence, the Yoga Vasishtha prescribes other psychological methods of mind-control apart from this utter dependence on the Absolute, which is meant only for very advanced practioners. Psychological techniques of mind-control are of various types. We have to determine the weaknesses of the mind first. The weak spots and the vulnerable areas of the mind have to be detected before we tackle the mind's functions in respect of objects. Everyone has some weaknesses, and if we touch a weak spot, the person automatically becomes different from his usual self. But in the ordinary course, these weaknesses are always covered over by the veneer of social activity and public etiquette, etc. There is no one without some sort of a vulnerable spot, and that spot is the essential point to be tackled not only in our workaday life, but also in our spiritual life.
  
  --
  
  A political manoeuvre is adopted by the mind by the manufacture of certain mechanisms psychologically, which are usually called by psychologists as defence mechanisms. These defence mechanisms are very peculiar structures like bulldozers and tanks which we have in armies and public works which the mind manufactures for its stability, security, sustenance and permanent establishment in the world of diversities. These defence mechanisms are terrible machineries which the mind manufactures and keeps secret, unknown to people, like secret weapons which one may wield, not allowing them to come to the knowledge of other people. If everyone knows what weapons we have got, then they won't be effective, because others also may manufacture the same weapons. So we keep our weapons very secret and use them only when they are necessary, in warfare or on a battlefield. Everyone has these weapons, and they are not made of material objects. They are psychological apparatuses which the mind always keeps ready at hand, whenever there is any kind of threat to the psychological security or individual happiness. The adepts who have made deep study of this subject are the psychoanalysts in the Western world and the teachers of Yoga in the East, particularly Sage Patanjali; and certain other texts like the Upanishads have made a study of the subtle devices that the mind employs for the purpose of its individual security and permanent satisfaction.
  

1.01_-_An_Accomplished_Westerner, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  author class:Satprem
  subject class:Integral Yoga
  
  --
  
  On Yoga II, Tome 2, 871
  

1.01_-_Asana, #Liber ABA, #Aleister Crowley, #Philosophy
  
  The word Asana means "posture; but, as with all words which have caused debate, its exact meaning has altered, and it is used in several distinct senses by various authors. The greatest authority on "Yoga"
  
    footnote: Yoga is the general name for that form of meditation which aims at the uniting of subject and object, for "yog" is the root from which are derived the Latin word "Jugum" and the English word "Yoke."
  
  --
  
  next chapter: 1.02 - Pranayama, MantraYoga
  

1.01_-_Foreward, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  grew out of the seeking of the mystics and retained and developed their spiritual aims and kept something of their methods in
  later Indian spiritual discipline and Yoga. The Vedic tradition,
  the fact of a mystical element in the Veda fits in perfectly with
  --
  its inner practice and discipline a seed of the later practice and
  discipline of Yoga. Finally, as the summit of the teaching of the
  Vedic mystics comes the secret of the one Reality, ekam sat,15 or

1.01_-_Hatha_Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
  object:1.01 - Hatha Yoga
  class:chapter
  author class:Swami Sivananda Saraswati
  subject class:Yoga
  
  Adhyaya I
  HATHA Yoga
  
  --
  
  2. Hatha Yoga concerns with the body and the Prana. It helps to control the body and the Prana, through Asanas and Pranayama.
  
  3. Hatha Yoga itself is not the goal. Meditation helps you to attain Samadhi or Superconscious State.
  
  4. The practice of Hatha Yoga awakens the Kundalini Sakti that lies dormant in the Muladhara Chakra.
  
  --
  
  12. Attain good health through the practice of Yoga Asanas and Pranayama. Without good health, how can you earn, how can you succeed in any undertaking, how can you sit for meditation?
  
  13. Practise Yoga Asanas and Pranayama on an empty stomach in the early morning.
  
  14. Be moderate in eating and sleeping. Then alone can you have success in Hatha Yoga.
  
  --
  
  20. Dhauti (cleansing of stomach with a piece of cloth), Basti (drawing up of water through anus), Neti (cleansing of nostrils with the help of a thread), Nauli (manipulation of the abdominal muscles), Trataka (gazing on an object), Kapalabhati (a kind of Pranayama)are the Shad Kriyas of Hatha Yoga.
  
  --
  
  31. Practise Yoga-Mudra daily. This is a good exercise for the abdominal organs.
  THUS ENDS HATHA Yoga
  

1.01_-_Our_Demand_and_Need_from_the_Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  
  Nor shall we deal in any other spirit with the element of philosophical dogma or religious creed which either enters into the Gita or hangs about it owing to its use of the philosophical terms and religious symbols current at the time. When the Gita speaks of Sankhya and Yoga, we shall not discuss beyond the limits of what is just essential for our statement, the relations of the Sankhya of the Gita with its one Purusha and strong Vedantic colouring to the non-theistic or "atheistic" Sankhya that has come down to us bringing with it its scheme of many Purushas and one Prakriti, nor of the Yoga of the Gita, many-sided, subtle, rich and flexible to the theistic doctrine and the fixed, scientific, rigorously defined and graded system of the Yoga of Patanjali.
  
  In the Gita the Sankhya and Yoga are evidently only two convergent parts of the same Vedantic truth or rather two concurrent ways of approaching its realisation, the one philosophical, intellectual, analytic, the other intuitional, devotional, practical, ethical, synthetic, reaching knowledge through experience. The
  Gita recognises no real difference in their teachings. Still less need we discuss the theories which regard the Gita as the fruit of some particular religious system or tradition. Its teaching is universal whatever may have been its origins.
  --
  Essays on the Gita
   striking speculations of a philosophic intellect, but rather enduring truths of spiritual experience, verifiable facts of our highest psychological possibilities which no attempt to read deeply the mystery of existence can afford to neglect. Whatever the system may be, it is not, as the commentators strive to make it, framed or intended to support any exclusive school of philosophical thought or to put forward predominantly the claims of any one form of Yoga. The language of the Gita, the structure of thought, the combination and balancing of ideas belong neither to the temper of a sectarian teacher nor to the spirit of a rigorous analytical dialectics cutting off one angle of the truth to exclude all the others; but rather there is a wide, undulating, encircling movement of ideas which is the manifestation of a vast synthetic mind and a rich synthetic experience. This is one of those great syntheses in which Indian spirituality has been as rich as in its creation of the more intensive, exclusive movements of knowledge and religious realisation that follow out with an absolute concentration one clue, one path to its extreme issues. It does not cleave asunder, but reconciles and unifies.
  
  --
  Essays on the Gita
   of Life in our divine scope as the Lila2 of the Divine; and in some directions it is more immediately rich and fruitful, for it brings forward into the foreground along with divine knowledge, divine works and an enriched devotion of divine Love, the secrets also of the Hatha and Raja Yogas, the use of the body and of mental askesis for the opening up of the divine life on all its planes, to which the Gita gives only a passing and perfunctory attention. Moreover it grasps at that idea of the divine perfectibility of man, possessed by the Vedic Rishis but thrown into the background by the intermediate ages, which is destined to fill so large a place in any future synthesis of human thought, experience and aspiration.
  

1.01_-_Prayer, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  author class:Swami Vivekananda
  subject class:Yoga
  religion class:Hinduism
  --
  DEFINITION OF BHAKTI
  Bhakti-Yoga is a real, genuine search after the Lord, a search beginning, continuing, and ending in love. One single moment of the madness of extreme love to God brings us eternal freedom. "Bhakti", says Nrada in his explanation of the Bhakti-aphorisms, "is intense love to God"; "When a man gets it, he loves all, hates none; he becomes satisfied for ever"; "This love cannot be reduced to any earthly benefit", because so long as worldly desires last, that kind of love does not come; "Bhakti is greater than karma, greater than Yoga, because these are intended for an object in view, while Bhakti is its own fruition, its own means and its own end."
  
  --
  
  There is not really so much difference between knowledge (Jnana) and love (Bhakti) as people sometimes imagine. We shall see, as we go on, that in the end they converge and meet at the same point. So also is it with Rja-Yoga, which when pursued as a means to attain liberation, and not (as unfortunately it frequently becomes in the hands of charlatans and mystery-mongers) as an instrument to hoodwink the unwary, leads us also to the same goal.
  
  --
  
  It is not given to all of us to be harmonious in the building up of our characters in this life: yet we know that that character is of the noblest type in which all these three knowledge and love and Yoga are harmoniously fused. Three things are necessary for a bird to fly the two wings and the tail as a rudder for steering. Jnana (Knowledge) is the one wing, Bhakti (Love) is the other, and Yoga is the tail that keeps up the balance. For those who cannot pursue all these three forms of worship together in harmony and take up, therefore, Bhakti alone as their way, it is necessary always to remember that forms and ceremonials, though absolutely necessary for the progressive soul, have no other value than taking us on to that state in which we feel the most intense love to God.
  

1.01_-_SAMADHI_PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  author class:Patanjali
  subject class:Yoga
  
  --
  
  atha Yoganushasanam
  
  --
  
  Yogashchittavrittinirodhah
  
  Yoga is restraining the mind-stuff (Chitta) from
  taking various forms (Vrttis)
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  this outward tendency, and to start it on the return journey to
  that essence of intelligence is the first step in Yoga, because
  only in this way can the Chitta get into its proper course.
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  understand what the PuruSa, the Self, is, and what are the
  qualities. According to Yoga philosophy the whole of nature
  consists of three qualities; one is called Tamas, another Rajas
  --
  
  Patanjali Yoga Sutras
  
  --
  by thinking of their beginning and their end, this is one sort of
  Savitarka. The words require explanation. This part of Yoga is
  based entirely on Sankhya Philosophy, about which I have
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  We must again remember that this Patanjali Yoga Philosophy
  is based upon that of the Sankhyas, only that in the latter there
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Pranayama. Patanjali, the father of the Yoga Philosophy,
  does not give many particular directions about Pranayama,
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  the brain, cut new channels though the brain- stuff, and that is
  why we find that in the practice of Yoga (it being an entirely
  new set of thoughts and motives) there is so much physical
  --
  the whole system, and that is why you find in the practice of
  Yoga ordinary people are at first turned out of their groove. In
  
  --
  
  Patanjali Yoga Sutras
  
  --
  things. If a man whose mind is disturbed wants to take up
  some of these practices of Yoga, yet doubts the truth of them,
  he will have his doubts set at rest, when, after a little practice,
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
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  Patanjali Yoga Sutras
  
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  Patanjali Yoga Sutras
  
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  power, of transcending his intellect even, and that power is in
  every being, every creature. By the practice of Yoga that
  power is aroused, and then man transcends the ordinary limits
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
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  Patanjali Yoga Sutras
  
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  Patanjali Yoga Sutras
  

1.01_-_THAT_ARE_THOU, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  Liberation cannot be achieved except by the perception of the identity of the individual spirit with the universal Spirit. It can be achieved neither by Yoga (physical training), nor by Sankhya (speculative philosophy), nor by the practice of religious ceremonies, nor by mere learning.
  

1.01_-_The_First_Steps, #Raja-Yoga, #Swami Vivkenanda, #unset
  subject class:Hinduism
  subject class:Yoga
  class:chapter
  --
  
  Rja-Yoga is divided into eight steps. The first is Yama non-killing, truthfulness, non-stealing, continence, and non-receiving of any gifts. Next is Niyama cleanliness, contentment, austerity, study, and self-surrender to God. Then comes sana, or posture; Prnyma, or control of Prna; Pratyhra, or restraint of the senses from their objects; Dhran, or fixing the mind on a spot; Dhyna, or meditation; and Samdhi, or superconsciousness. The Yama and Niyama, as we see, are moral trainings; without these as the basis no practice of Yoga will succeed. As these two become established, the Yogi will begin to realise the fruits of his practice; without these it will never bear fruit. A Yogi must not think of injuring anyone, by thought, word, or deed. Mercy shall not be for men alone, but shall go beyond, and embrace the whole world.
  
  The next step is Asana, posture. A series of exercises, physical and mental, is to be gone through every day, until certain higher states are reached. Therefore it is quite necessary that we should find a posture in which we can remain long. That posture which is the easiest for one should be the one chosen. For thinking, a certain posture may be very easy for one man, while to another it may be very difficult. We will find later on that during the study of these psychological matters a good deal of activity goes on in the body. Nerve currents will have to be displaced and given a new channel. New sorts of vibrations will begin, the whole constitution will be remodelled as it were. But the main part of the activity will lie along the spinal column, so that the one thing necessary for the posture is to hold the spinal column free, sitting erect, holding the three parts the chest, neck, and head in a straight line. Let the whole weight of the body be supported by the ribs, and then you have an easy natural postures with the spine straight. You will easily see that you cannot think very high thoughts with the chest in. This portion of the Yoga is a little similar to the Hatha-Yoga which deals entirely with the physical body, its aim being to make the physical body very strong. We have nothing to do with it here, because its practices are very difficult, and cannot be learned in a day, and, after all, do not lead to much spiritual growth. Many of these practices you will find in Delsarte and other teachers, such as placing the body in different postures, but the object in these is physical, not psychological. There is not one muscle in the body over which a man cannot establish a perfect control. The heart can be made to stop or go on at his bidding, and each part of the organism can be similarly controlled.
  
  The result of this branch of Yoga is to make men live long; health is the chief idea, the one goal of the Hatha-Yogi. He is determined not to fall sick, and he never does. He lives long; a hundred years is nothing to him; he is quite young and fresh when he is 150, without one hair turned grey. But that is all. A banyan tree lives sometimes 5000 years, but it is a banyan tree and nothing more. So, if a man lives long, he is only a healthy animal. One or two ordinary lessons of the Hatha-Yogis are very useful. For instance, some of you will find it a good thing for headaches to drink cold water through the nose as soon as you get up in the morning; the whole day your brain will be nice and cool, and you will never catch cold. It is very easy to do; put your nose into the water, draw it up through the nostrils and make a pump action in the throat.
  
  After one has learned to have a firm erect seat, one has to perform, according to certain schools, a practice called the purifying of the nerves. This part has been rejected by some as not belonging to Raja-Yoga, but as so great an authority as the commentator Shankarchrya advises it, I think fit that it should be mentioned, and I will quote his own directions from his commentary on the Shvetshvatara Upanishad: "The mind whose dross has been cleared away by Pranayama, becomes fixed in Brahman; therefore Pranayama is declared. First the nerves are to be purified, then comes the power to practice Pranayama. Stopping the right nostril with the thumb, through the left nostril fill in air, according to capacity; then, without any interval, throw the air out through the right nostril, closing the left one. Again inhaling through the right nostril eject through the left, according to capacity; practicing this three or five times at four hours of the day, before dawn, during midday, in the evening, and at midnight, in fifteen days or a month purity of the nerves is attained; then begins Pranayama."
  
  --
  
  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.
  

1.01_-_The_Four_Aids, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  subject class:Integral Yoga
  
  --
  
  1:Yoga-siddhi, the perfection that comes from the practice of Yoga, can be best attained by the combined working of four great instruments. There is, first, the knowledge of the truths, principles, powers and processes that govern the realisation -- sastra. Next comes a patient and persistent action on the lines laid down by the knowledge, the force of our personal effort -- utsaha. There intervenes, third, uplifting our knowledge and effort into the domain of spiritual experience, the direct suggestion, example and influence of the Teacher -- guru. Last comes the instrumentality of Time -- kala; for in all things there is a cycle of their action and a period of the divine movement.
  
  

SHASTRA


  2:The supreme Shastra of the integral Yoga is the eternal Veda secret in the heart of every thinking and living being. The lotus of the eternal knowledge and the eternal perfection is a bud closed and folded up within us. It opens swiftly or gradually, petal by petal, through successive realisations, once the mind of man begins to turn towards the Eternal, once his heart, no longer compressed and confined by attachment to finite appearances, becomes enamoured, in whatever degree, of the Infinite. All life, all thought, all energising of the faculties, all experiences passive or active, become thenceforward so many shocks which disintegrate the teguments of the soul and remove the obstacles to the inevitable efflorescence. He who chooses the Infinite has been chosen by the Infinite. He has received the divine touch without which there is no awakening, no opening of the spirit; but once it is received, attainment is sure, whether conquered swiftly in the course of one human life or pursued patiently through many stadia of the cycle of existence in the manifested universe.
  
  --
  
  4:The usual agency of this revealing is the Word, the thing heard (sruta). The Word may come to us from within; it may come to us from without. But in either case, it is only an agency for setting the hidden knowledge to work. The word within may be the utterance of the inmost soul in us which is always open to the Divine or it may be the word of the secret and universal Teacher who is seated in the hearts of all. There are rare cases in which none other is needed, for all the rest of the Yoga is an unfolding under that constant touch and guidance; the lotus of the knowledge discloses itself from within by the power of irradiating effulgence which proceeds from the Dweller in the lotus of the heart. Great indeed, but few are those to whom self-knowledge from within is thus sufficient and who do not need to pass under the dominant influence of a written book or a living teacher.
  
  5:Ordinarily, the Word from without, representative of the Divine, is needed as an aid ill the work of self-unfolding; and it may be either a word from the past or the more powerful word of the living Guru. In some cases this representative word is only taken as a sort of excuse for the inner power to awaken and manifest; it is, as it were, a concession of the omnipotent and omniscient Divine to the generality of a law that governs Nature. Thus it is said in the Upanishads of Krishna, son of Devaki, that he received a word of the Rishi Ghora and had the knowledge. So Ramakrishna, having attained by his own internal effort the central illumination, accepted several teachers in the different paths of Yoga, but always showed in the manner and swiftness of his realisation that this acceptance was a concession to the general rule by which effective knowledge must be received as by a disciple from a Guru.
  
  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.
  
  8:Another kind of Shastra is not Scripture, but a statement of the science and methods, the effective principles and way of working of the path of Yoga which the Sadhaka elects to follow. Each path has its Shastra, either written or traditional, passing from mouth to mouth through a long line of Teachers. In India a great authority, a high reverence even is ordinarily attached to the written or traditional teaching. All the lines of the Yoga are supposed to be fixed and the Teacher who has received the Shastra by tradition and realised it in practice guides the disciple along the immemorial tracks. One often even hears the objection urged against a new practice, a new Yogic teaching, the adoption of a new formula, "It is not according to the Shastra." But neither in fact nor in the actual practice of the Yogins is there really any such entire rigidity of an iron door shut against new truth, fresh revelation, widened experience. The written or traditional teaching expresses the knowledge and experiences of many centuries systematised, organised, made attainable to the beginner. Its importance and utility are therefore immense. But a great freedom of variation and development is always practicable. Even so highly scientific a system as RajaYoga can be practised on other lines than the organised method of Patanjali. Each of the three paths, trimarga 51, breaks into many bypaths which meet again at the goal. The general knowledge on which the Yoga depends is fixed, but the order, the succession, the devices, the forms must be allowed to vary, for the needs and particular impulsions of the individual nature have to be satisfied even while the general truths remain firm and constant.
  
  9:An integral and synthetic Yoga needs especially not to be bound by any written or traditional Shastra; for while it embraces the knowledge received from the past, it seeks to organise it anew for the present and the future. An absolute liberty of experience and of the restatement of knowledge in new terms and new combinations is the condition of its self-formation. Seeking to embrace all life in itself, it is in the position not of a pilgrim following the highroad to his destination, but, to that extent at least, of a path-finder hewing his way through a virgin forest. For Yoga has long diverged from life and the ancient systems which sought to embrace it, such as those of our Vedic forefathers, are far away from us, expressed in terms which are no longer accessible, thrown into forms which are no longer applicable. Since then mankind has moved forward on the current of eternal Time and the same problem has to be approached from a new starting-point.
  
  10:By this Yoga we not only seek the Infinite, but we call upon the Infinite to unfold himself in human life. Therefore the Shastra of our Yoga must provide for an infinite liberty in the receptive human soul. A free adaptability in the manner and type of the individual's acceptance of the Universal and Transcendent into himself is the right condition for the full spiritual life in man. Vivekananda, pointing out that the unity of all religions must necessarily express itself by an increasing richness of variety in its forms, said once that the perfect state of that essential unity would come when each man had his own religion, when not bound by sect or traditional form he followed the free self-adaptation of his nature in its relations with the Supreme. So also one may say that the perfection of the integral Yoga will come when each mall is able to follow his own path of Yoga, pursuing the development of his own nature in its upsurging towards that which transcends the nature. For freedom is the final law and the last consummation.
  
  --
  

UTSAHA


  13:The development of the experience in its rapidity, its amplitude, the intensity and power of its results, depends primarily, in the beginning of the path and long after, on the aspiration and personal effort of the Sadhaka. The process of Yoga is a turning of the human soul from the egoistic state of consciousness absorbed in the outward appearances and attractions of things to a higher state in which the Transcendent and Universal can pour itself into the individual mould and transform it. The first determining element of the siddhi is, therefore, the intensity of the turning, the force which directs the soul inward. The power of aspiration of the heart, the force of the will, the concentration of the mind, the perseverance and determination of the applied energy are the measure of that intensity. The ideal Sadhaka should be able to say in the Biblical phrase, "My zeal for the Lord has eaten me up." It is this zeal for the Lord, utsaha, the zeal of the whole nature for its divine results, vyakulata, the heart's eagerness for the attainment of the Divine, -- that devours the ego and breaks up the limitations of its petty and narrow mould for the full and wide reception of that which it seeks, that which, being universal, exceeds and, being transcendent, surpasses even the largest and highest individual self and nature.
  
  14:But this is only one side of the force that works for perfection. The process of the integral Yoga has three stages, not indeed sharply distinguished or separate, but in a certain measure successive. There must be, first, the effort towards at least an initial and enabling self-transcendence and contact with the Divine; next, the reception of that which transcends, that with which we have gained communion, into ourselves for the transformation of our whole conscious being; last, the utilisation of our transformed humanity as a divine centre in the world. So long as the contact with the Divine is not in some considerable degree established, so long as there is not some measure of sustained identity, sayujga, the element of personal effort must normally predominate. But in proportion as this contact establishes itself, the Sadhaka must become conscious that a force other than his own, a force transcending his egoistic endeavour and capacity, is at work in him and to this Power he learns progressively to submit himself and delivers up to it the charge of his Yoga. In the end his own will and force become one with the higher Power; he merges them in the divine Will and its transcendent and universal Force. He finds it thenceforward presiding over the necessary transformation of his mental, vital and physical being with an impartial wisdom and provident effectivity of which the eager and interested ego is not capable. It is when this identification and this self-merging are complete that the divine centre in the world is ready. Purified, liberated, plastic, illumined, it can begin to serve as a means for the direct action of a supreme Power in the larger Yoga of humanity or superhumanity, of the earth's spiritual progression or its transformation.
  
  --
  
  16:But still, in the practical development, each of the three stages has its necessity and utility and must be given its time or its place. It will not do, it cannot be safe or effective to begin with the last and highest alone. It would not be the right course, either, to leap prematurely from one to another. For even if from the beginning we recognise in mind and heart the Supreme, there are elements of the nature which long prevent the recognition from becoming realisation. But without realisation our mental belief cannot become a dynamic reality; it is still only a figure of knowledge, not a living truth, an idea, not yet a power. And even if realisation has begun, it may be dangerous to imagine or to assume too soon that we are altogether in the hands of the Supreme or are acting as his instrument. That assumption may introduce a calamitous falsity; it may produce a helpless inertia or, magnifying the movements of the ego with the Divine Name, it may disastrously distort and ruin the whole course of the Yoga. There is a period, more or less prolonged, of internal effort and struggle in which the individual will has to reject the darkness and distortions of the lower nature and to put itself resolutely or vehemently on the side of the divine Light. The mental energies, the heart's emotions, the vital desires, the very physical being have to be compelled into the right attitude or trained to admit and answer to the right influences. It is only then, only when this has been truly done, that the surrender of the lower to the higher can be effected, because the sacrifice has become acceptable.
  
  --
  

GURU


  18:As the supreme Shastra of the integral Yoga is the eternal Veda secret in the heart of every man, so its supreme Guide and Teacher is the inner Guide, the World-Teacher, jagad-guru, secret within us. It is he who destroys our darkness by the resplendent light of his knowledge; that light becomes within us the increasing glory of his own self-revelation. He discloses progressively in us his own nature of freedom, bliss, love, power, immortal being. He sets above us his divine example as our ideal and transforms the lower existence into a reflection of that which it contemplates. By the inpouring of his own influence and presence into us he enables the individual being to attain to identity with the universal and transcendent.
  
  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.
  
  --
  
  23:To be conscious of him in all parts of our being and equally in all that the dividing mind sees as outside our being, is the consummation of the individual consciousness. To be possessed by him and possess him in ourselves and in all things is the term of all empire and mastery. To enjoy him in all experience of passivity and activity, of peace and of power, of unity and of difference is the happiness which the jiva, the individual soul manifested in the world, is obscurely seeking. This is the entire definition of the aim of integral Yoga; it is the rendering in personal experience of the truth which universal Nature has hidden in herself and which she travails to discover. It is the conversion of the human soul into the divine soul and of natural life into divine living.
  
  --
  
  29:The Sadhaka of the integral Yoga will make use of all these aids according to his nature; but it is necessary that he should shun their limitations and cast from himself that exclusive tendency of egoistic mind which cries, "My God, my Incarnation, my Prophet, my Guru," and opposes it to all other realisation in a sectarian or a fanatical spirit. All sectarianism, all fanaticism must be shunned; for it is inconsistent with the integrity of the divine realisation.
  
  30:On the contrary, the Sadhaka of the integral Yoga will not be satisfied until he has included all other names and forms of Deity in his own conception, seen his own Ishta Devata in all others, unified all Avatars in the unity of Him who descends in the Avatar, welded the truth in all teachings into the harmony of the Eternal Wisdom.
  
  --
  
  32: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.
  
  --
  
  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_Ideal_of_the_Karmayogin, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  
  To understand the heart of this dharma, to experience it as a truth, to feel the high emotions to which it rises and to express and execute it in life is what we understand by KarmaYoga. We believe that it is to make the Yoga the ideal of human life that
  India rises today; by the Yoga she will get the strength to realise her freedom, unity and greatness, by the Yoga she will keep the strength to preserve it. It is a spiritual revolution we foresee and the material is only its shadow and reflex.
  
  --
  Upanishad, Darshana, Purana, Tantra, nor could it reject the
  Bible or the Koran; but its real, most authoritative scripture is in the heart in which the Eternal has His dwelling. It is in our inner spiritual experiences that we shall find the proof and source of the world's Scriptures, the law of knowledge, love and conduct, the basis and inspiration of KarmaYoga.
  
  --
  
  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_-_Two_Powers_Alone, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  0:The One whom we adore as the Mother is the divine Conscious Force that dominates all existence, one and yet so many-sided that to follow her movement is impossible even for the quickest mind and for the freest and most vast intelligence. The Mother is the consciousness and force of the Supreme and far above all she creates. But something of her ways can be seen and felt through her embodiments and the more seizable because more defined and limited temperament and action of the goddess forms in whom she consents to be manifest to her creatures.

1.020_-_The_World_and_Our_World, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  author class:Swami Krishnananda
  subject class:Yoga
  class:chapter
  --
  
  What is the mind to do, what are we to do, what is anyone to do in this prescription of Yoga called 'mind-control'? Are we to subjugate the object, destroy the object, absorb the object into ourselves, or abstract the mind from the object and not cognise it? In an act of mind-control, what is to be done? Are we satisfied if we merely become unaware of the existence of the object, which is what is usually known as abstraction of the senses and the mind from objects, or is there anything to be done in respect of the object itself? This question arises on account of the necessity to understand the extent of influence the object exerts upon the subject, and the extent of influence that the subject exerts upon the object.
  

1.024_-_Affiliation_With_Larger_Wholes, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  author class:Swami Krishnananda
  subject class:Yoga
  class:chapter
  --
  
  Among the many recipes that Sage Patanjali prescribes in his system of Yoga for the control of the mind, a masterstroke is given in a single aphorism as a prescription for every type of mental modification when he says, tatpratiedhrtham ekatattv abhysa (I.32): The practice of one reality checks the movement of the mind. It means that the movement of the mind is due to its weddedness to various realities, and not to one reality. Ekatattva is one truth, one being, one substance, one reality anything that is single and comprehensive. The practice of one reality is the ultimate remedy for all psychological modifications. But, as far as the human mind is concerned, there is no such thing as one reality. The human mind sees many realities and, therefore, it has manifold approaches to the various forms of reality which it sees in the world.
  
  --
  
  Patanjali's point is that as long as diverse realities are cognised by the mind, it is impossible to withdraw the mind from them, because the mind has already been convinced that they are realities and, therefore, it has to relate itself to these realities in a particular manner. There is no question of control of the mind as long as there are realities which are multifarious in character. The rays of the mind, which go out in the form of cognition, can be drawn back and the energy of the mind is conserved but this can be done only when there is a flowing of the mind towards a single reality. Our difficulty is that there is no such thing as a single reality in this world. Where is that One Reality, of which Patanjlai speaks or advises? Every reality is as good as any other reality, under different conditions. The One Reality of which Patanjali speaks, and of which Yoga speaks in general, is that transcendent comprehensiveness where the lower realities are subsumed so that the mind will not find a need to go to the lower levels because of the satisfaction it achieves through contact with the higher real.
  

1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  author class:Swami Krishnananda
  subject class:Yoga
  class:chapter
  --
  
  However, the point on hand is that a larger reality should also be qualitatively superior to the discrete particulars from which the mind is supposed to be withdrawn for the purpose of the practice of Yoga. Though it is somewhat easy to bring about a quantitative increase in the concept of reality by methods such as the ones I just mentioned, it is a little more difficult to introduce a qualitative increase into the concept of reality. This is the main difficulty for everyone. However much we may concentrate on God, we will not be able to improve upon the human concept, even when there is a concept of God. So we feel unhappy even when we are meditating on God, because we have not improved the quality but have only increased the quantity, so that we may think of God as a large human individual a massive individual, as expansive as the universe itself, for example. That is quite wonderful, but still this human thought does not leave us.
  
  --
  
  The meritorious deeds that we performed in previous lives, the good karmas of our past produce a force called 'apurva' in Mimamsa parlance. The good karmas of the past are present in the mind even now as a kind of prarabdha, and when the prarabdha is of a sattvic nature, it permits the rise of a novel type of asking by the soul, which is called spiritual aspiration. It is this peculiar context - which is inscrutable, of course, to anyone's mind which brings a person in contact with a Guru. How we come in contact with a Guru cannot be understood. It is worked up by mysterious forces from within that are associated with the good deeds of our past lives, etc., and which permit good actions in this present birth. Such forces make it possible for us to think divine thoughts and to take the initial step in the practice of Yoga. It is this initial step, as mentioned, which is capable of generating a peculiar potency, enough to carry us forward to the next step. Like the chain reaction of an atomic bomb burst, every step is automatically an urge towards another step.
  
  --
  
  The practice of Yoga is nothing but a conscious participation in the universal working of nature itself and, therefore, it is the most natural thing that we can do, and the most natural thing that we can conceive. There can be nothing more natural than to participate consciously in the evolutionary work of the universe, which is the attempt of the cosmos to become Self-conscious in the Absolute. Evolution is nothing but a movement of the whole universe towards Self-awareness this is called God-realisation. Our every activity from the cup of tea that we take, to the breath that we breathe, from even the sneeze that we jet forth, to the least action that we perform, from even a single thought which occurs in the mind everything is a part of this cosmic operation which is the evolution of the universe towards Self-realisation. Therefore, the practice of Yoga is the most natural thing that we can think of and the most necessary duty of a human being. Nothing can be more obligatory on our part than this duty. It is from this point of view, perhaps, that Lord Krishna proclaims, towards the end of the Bhagavadgita, sarvadharmnparityajya mmeka araa vraja (B.G. XVIII.66): Renounce every other duty and come to Me for rescue which means to say, take resort in the law of the Absolute. This is the practice of Yoga, and every other dharma is subsumed under it and included within it, as every drop and every river is in the ocean. In this supreme duty, every other duty is included. There is no need to think of every individual, discrete and isolated duty, because all duties are included in this one duty, which is the mother of all duties.
  

1.028_-_Bringing_About_Whole-Souled_Dedication, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  author class:Swami Krishnananda
  subject class:Yoga
  class:chapter
  --
  
  We were discussing the relationship between abhyasa and vairagya in the system of Yoga. The practice of Yoga becomes effective when it is charged with the power of vairagya or the spirit of renunciation because, while practice is the endeavour to fix oneself in a particular attitude of consciousness, vairagya is a sympathetic attitude which simultaneously frees consciousness from attention to contrary objectives, or objectives which are irrelevant to the one that is taken up for the purpose of concentration and meditation. We cannot have a double attitude in Yoga. That is, our attention cannot be diverted into two channels. Else, there would be split devotion, as they call it vyabhicharini bhakti not whole-souled devotion.
  
  --
  
  Practice, or abhyasa, is always strengthened, and has to be strengthened, by a corresponding practice that goes on simultaneously with abhyasa, and that parallel practice is the automatic withdrawal of the mind from all distracting factors. If we are pulled in two directions with equal force, we will not be able to move even a little bit. We have had occasion to contemplate to some extent on the details of what renunciation is, and what are the various stages of vairagya which Patanjali regards as indispensable to the practice of Yoga. He tells us that the practice consists in an insistent attempt on our part to fix ourselves in a single or given attitude. Tatra sthitau yatna abhysa (I.13): Abhyasa or practice is the effort to fix one's own self in a given attitude. What is this given attitude? We have to choose a particular attitude in which to fix ourselves for a protracted period; this is called practice. The attitude in which we have to fix ourselves should be such that we would tend to greater and greater stages of freedom of the soul, and a lessening and decreasing of the intensity of bondage.
  
  As we had occasion to observe, the practice commences with being seated in a particular posture; and sitting in a particular posture is itself a practice. Often we may be under the wrong notion that 'sitting' is not a very important part of Yoga, because Yoga is mental concentration. Yes, it is true, but the concentration of the mind will not be possible when we are seated in an awkward posture. We must remember that there is a vital connection obtaining among every part of our psychophysical organism. Right from the skin, which is the outermost part of our body, to the deepest level of our psychological being, there is an internal relationship. Any kind of disturbance that is felt in any part of this organic structure will be sympathetically felt to a particular degree in other parts or levels of this organic structure. The posture or asana, the steady seatedness in a particular mood not only of the mind, but also of the body, the nerves and the pranas is essential for the concentration of the mind on the objective.
  
  This practice becomes fixed and successful when it is continued under certain conditions. It has to be continued every day this is one thing to remember. Every day the practice should be taken up in right earnest, and it has to be done at a given time, if possible at a fixed time, at the same time, and not changing the hours of the day because this practice is not a hobby. We are not merely engaging ourselves in a sort of diversion for the sake of freedom from boredom in life. The practice of Yoga is a serious undertaking and, therefore, it has to be taken up with the earnestness of a scientist who is bent upon achieving his objective by the adoption of all technical devices available.
  
  --
  
  We have three kinds of prarabdha the tamasica, the rajasica and the sattvica. The tamasica and rajasica prarabdhas will not allow even the rise of aspiration for God. The tamasica prarabdha will always bring the most intense form of obstacles, including a mood of lethargy, indolence, sleepiness, and even doubt of the possibility of gaining any such realisation at all, as Yoga promises. Atheism, materialism and lack of faith are due to the working of tamasica prarabdhas. As long as these types of prarabdha function, as long as the tamasica prarabdhas are active, there is no question of the practice of Yoga we can do nothing.
  
  --
  
  It is only the sattvic prarabdha that permits spiritual practice. Sometimes there is a mix-up of these prarabdhas we have a little of tamas, a little of rajas and a little of sattva. So due to the action of the sattvic prarabdha in us, we seem to have aspiration for God, love for the practice of Yoga, etc. But we also have the rajasica and the tamasica prarabdha within us and, therefore, this aspiration does not get fulfilled or materialised with the intensity expected, so we are always kept in a state of tension and anxiety, inasmuch as there is a tug of war going on among these kinds of prarabdha. But the subtler is always more powerful than the grosser the sattva overcomes the grosser prarabdhas in the long run, and the aspiration for higher types of living becomes more and more tangible in one's practical life.
  
  --
  
  The condition mentioned in the sutra of Patanjali is: sa tu drghakla nairantarya satkra sevita dhabhmi (I.14). A very, very affectionate attitude towards this practice is one condition. We cannot have a greater love for anything in this world than we have for this practice. In fact, this practice is like a parent to us it will take care of us, protect us and provide us with everything that we need. This practice of Yoga should be continued until the point of realisation, without asking for immediate results. Karmanyevdhikraste m phaleu kadcana(B.G. II.47), says Bhagavan Sri Krishna in the Bhagavadgita. Our duty is to act according to the discipline prescribed, and not to expect results. The results will follow in the long run, in due course of time.
  
  --
  
  But here, we are not touching it at all. It is completely insulated by other factors which are preventing its being visible and, therefore, whatever the practice is, the result does not seem to follow. When we have never been wholehearted for even a moment, how can the result come? Half of the mind is somewhere else, so how can there be a result? We always complain, "Nothing comes, nothing comes, nothing comes." How can anything come when the mind is only fifty percent present in the practice, and sometimes not even fifty percent? So, the mistake is in us. It is not in the Yoga; it is not in God; it is not in anybody else.
  
  It is necessary to reiterate that the only obstacle in the achievement of success in the practice of Yoga is the absence of wholeheartedness. We are never whole-souled in our dedication, because of our subtly feeling the presence of other desirable things in the world which we consider as equally good, or at least to some extent. We never feel that things are useless, and that this is the only useful thing. Unless the feeling that everything else has no meaning whatsoever for our personal life, that everything except this wonderful undertaking called Yoga has no meaning in our life unless this attitude of complete distaste towards everything extraneous arises in the mind, there cannot be whole-souled attention of the mind on the objective. That is why Patanjali has been crying that vairagya should be coupled with practice or abhyasa. We have practice or abhyasa without vairagya and, therefore, no result comes. Practice without vairagya is the attempt at fixing a portion of the mind, a fraction of the mind, on this objective called meditation, and sometimes allowing a major part of the mind to engage itself in other things, which also look equally good to this unfortunate attitude of the mind.
  
  --
  
  So the subconscious mind goes there, and that outlet which the mind allows for at the bottom lets all the energy leak out in the wrong direction. The so-called concentration of mind in the practice of Yoga that is undertaken every day becomes a kind of futile effort on account of not knowing that some underground activity is going on in the mind which is completely upsetting all of our conscious activities called daily meditation. We have certain underground activities which we are not aware of always, and these activities completely disturb and turn upside-down all of the so-called practice of Yoga that is done only at the conscious level.
  
  I have always been saying that our personality is not merely at the conscious level. The larger part of our personality is in levels which are deeper than the conscious one. Until all of the levels come up and merge into a focused attention in the practice of Yoga, we cannot expect the desired result. But once this whole-souled dedication is achieved, once it becomes part of our conscious life, it immediately speaks in the language of ultimate success.
  

1.02_-_Karmayoga, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  object:1.02 - KarmaYoga
  class:chapter
  --
  
  KarmaYoga
  
  --
  
  E HAVE spoken of KarmaYoga as the application of
  Vedanta and Yoga to life. To many who take their knowledge of Hinduism secondhand this may seem a doubtful definition. It is ordinarily supposed by "practical" minds that Vedanta as a guide to life and Yoga as a method of spiritual communion are dangerous things which lead men away from action to abstraction. We leave aside those who regard all such beliefs as mysticism, self-delusion or imposture; but even those who reverence and believe in the high things of Hinduism have the impression that one must remove oneself from a full human activity in order to live the spiritual life. Yet the spiritual life finds its most potent expression in the man who lives the ordinary life of men in the strength of the Yoga and under the law of the Vedanta. It is by such a union of the inner life and the outer that mankind will eventually be lifted up and become mighty and divine. It is a delusion to suppose that Vedanta contains no inspiration to life, no rule of conduct, and is purely metaphysical and quietistic. On the contrary, the highest morality of which humanity is capable finds its one perfect basis and justification in the teachings of the Upanishads and the Gita. The characteristic doctrines of the Gita are nothing if they are not a law of life, a dharma, and even the most transcendental aspirations of the
  Vedanta presuppose a preparation in life, for it is only through life that one can reach to immortality. The opposite opinion is due to certain tendencies which have bulked large in the history and temperament of our race. The ultimate goal of our religion is emancipation from the bondage of material Nature and freedom from individual rebirth, and certain souls, among the highest we have known, have been drawn by the attraction of the final hush and purity to dissociate themselves from life and bodily action in order more swiftly and easily to reach the goal. Standing like
  --
  
  KarmaYoga
  
  11
   the Guru of the nations and carried the light she had to give all over the civilised world, moulding ideas and creating forms which are still extant and a living force. Already the Vedanta and the Yoga have exceeded their Asiatic limit and are beginning to influence the life and practice of America and Europe; and they have long been filtering into Western thought by a hundred indirect channels. But these are small rivers and underground streams. The world waits for the rising of India to receive the divine flood in its fullness.
  
  Yoga is communion with God for knowledge, for love or for work. The Yogin puts himself into direct relation with that which is omniscient and omnipotent within man and without him. He is in tune with the infinite, he becomes a channel for the strength of God to pour itself out upon the world whether through calm benevolence or active beneficence. When a man rises by putting from him the slough of self and lives for others and in the joys and sorrows of others; - when he works perfectly and with love and zeal, but casts away the anxiety for results and is neither eager for victory nor afraid of defeat; - when he devotes all his works to God and lays every thought, word and deed as an offering on the divine altar; - when he gets rid of fear and hatred, repulsion and disgust and attachment, and works like the forces of Nature, unhasting, unresting, inevitably, perfectly; - when he rises above the thought that he is the body or the heart or the mind or the sum of these and finds his own and true self; - when he becomes aware of his immortality and the unreality of death; - when he experiences the advent of knowledge and feels himself passive and the divine force working unresisted through his mind, his speech, his senses and all his organs; - when having thus abandoned whatever he is, does or has to the Lord of all, the Lover and Helper of mankind, he dwells permanently in
  Him and becomes incapable of grief, disquiet or false excitement,
  - that is Yoga. Pranayam and Asans, concentration, worship, ceremonies, religious practice are not themselves Yoga but only a means towards Yoga. Nor is Yoga a difficult or dangerous path, it is safe and easy to all who take refuge with the Inner Guide and Teacher. All men are potentially capable of it, for there is no
  
  --
  Arjuna over that field of ruin is the image and description of
  KarmaYoga; for the body is the chariot and the senses are the horses of the driving and it is through the bloodstained and miresunk ways of the world that Sri Krishna pilots the soul of man to Vaicuntha.
  

1.02_-_Karma_Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
  object:1.02 - Karma Yoga
  class:chapter
  author class:Swami Sivananda Saraswati
  subject class:Yoga
  
  Adhyaya II
  KARMA Yoga
  
  --
  
  2. Karma Yoga is the Yoga of selfless action, without agency and expectation of fruits.
  
  3. Karma Yoga removes the impurities of the mind. It is a potent purifier of the heart.
  
  4. Karma Yoga prepares the mind for the reception of Divine Light, Divine Grace, and Divine Knowledge.
  
  --
  37. Practise your Svadhanna, your Varnashrama Dharma unselfishly, without egoism. You will attain purification of heart. Knowledge of Brahman will dawn in your heart.
  THUS ENDS KARMA Yoga
  

1.02_-_Prana, #Liber ABA, #Aleister Crowley, #Philosophy
  subject class:Hinduism
  subject class:Yoga
  class:chapter
  --
  
  The gigantic will-powers of the world, the world-movers, can bring their Prana into a high state of vibration, and it is so great and powerful that it catches others in a moment, and thousands are drawn towards them, and half the world think as they do. Great prophets of the world had the most wonderful control of the Prana, which gave them tremendous will-power; they had brought their Prana to the highest state of motion, and this is what gave them power to sway the world. All manifestations of power arise from this control. Men may not know the secret, but this is the one explanation. Sometimes in your own body the supply of Prana gravitates more or less to one part; the balance is disturbed, and when the balance of Prana is disturbed, what we call disease is produced. To take away the superfluous Prana, or to supply the Prana that is wanting, will be curing the disease. That again is Pranayama to learn when there is more or less Prana in one part of the body than there should be. The feelings will become so subtle that the mind will feel that there is less Prana in the toe or the finger than there should be, and will possess the power to supply it. These are among the various functions of Pranayama. They have to be learned slowly and gradually, and as you see, the whole scope of Raja-Yoga is really to teach the control and direction in different planes of the Prana. When a man has concentrated his energies, he masters the Prana that is in his body. When a man is meditating, he is also concentrating the Prana.
  
  --
  
  The ideal of the Yogi, the whole science of Yoga, is directed to the end of teaching men how, by intensifying the power of assimilation, to shorten the time for reaching perfection, instead of slowly advancing from point to point and waiting until the whole human race has become perfect. All the great prophets, saints, and seers of the world what did they do? In one span of life they lived the whole life of humanity, traversed the whole length of time that it takes ordinary humanity to come to perfection. In one life they perfect themselves; they have no thought for anything else, never live a moment for any other idea, and thus the way is shortened for them. This is what is meant by concentration, intensifying the power of assimilation, thus shortening the time. Raja-Yoga is the science which teaches us how to gain the power of concentration.
  
  --
  
  Think of the universe as an ocean of ether, consisting of layer after layer of varying degrees of vibration under the action of Prana; away from the centre the vibrations are less, nearer to it they become quicker and quicker; one order of vibration makes one plane. Then suppose these ranges of vibrations are cut into planes, so many millions of miles one set of vibration, and then so many millions of miles another still higher set of vibration, and so on. It is, therefore, probable, that those who live on the plane of a certain state of vibration will have the power of recognising one another, but will not recognise those above them. Yet, just as by the telescope and the microscope we can increase the scope of our vision, similarly we can by Yoga bring ourselves to the state of vibration of another plane, and thus enable ourselves to see what is going on there. Suppose this room is full of beings whom we do not see. They represent Prana in a certain state of vibration while we represent another. Suppose they represent a quick one, and we the opposite. Prana is the material of which they are composed, as well as we. All are parts of the same ocean of Prana, they differ only in their rate of vibration. If I can bring myself to the quick vibration, this plane will immediately change for me: I shall not see you any more; you vanish and they appear. Some of you, perhaps, know this to be true. All this bringing of the mind into a higher state of vibration is included in one word in Yoga Samadhi. All these states of higher vibration, superconscious vibrations of the mind, are grouped in that one word, Samadhi, and the lower states of Samadhi give us visions of these beings. The highest grade of Samadhi is when we see the real thing, when we see the material out of which the whole of these grades of beings are composed, and that one lump of clay being known, we know all the clay in the universe.
  
  Thus we see that Pranayama includes all that is true of spiritualism even. Similarly, you will find that wherever any sect or body of people is trying to search out anything occult and mystical, or hidden, what they are doing is really this Yoga, this attempt to control the Prana. You will find that wherever there is any extraordinary display of power, it is the manifestation of this Prana. Even the physical sciences can be included in Pranayama. What moves the steam engine? Prana, acting through the steam. What are all these phenomena of electricity and so forth but Prana? What is physical science? The science of Pranayama, by external means. Prana, manifesting itself as mental power, can only be controlled by mental means. That part of Pranayama which attempts to control the physical manifestations of the Prana by physical means is called physical science, and that part which tries to control the manifestations of the Prana as mental force by mental means is called Raja-Yoga.
  

1.02_-_Pranayama,_Mantrayoga, #Liber ABA, #Aleister Crowley, #Philosophy
  object:1.02 - Pranayama, MantraYoga
  subject class:Occultism
  --
  CHAPTER II
  PRANAYAMA AND ITS PARALLEL IN SPEECH, MANTRAYoga
  
  --
  
  Some schools advocate practising a mantra with the aid of instrumental music and dancing. Certainly very remarkable effects are obtained in the way of "magic" powers; whether great spiritual results are equally common is a doubtful point. Persons wishing to study them may remember that the Sahara desert is within three days of London; and no doubt the Sidi Aissawa would be glad to accept pupils. This discussion of the parallel science of mantra-Yoga has led us far indeed from the subject of Pranayama.
  

1.02_-_SADHANA_PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  author class:Patanjali
  subject class:Yoga
  
  --
  Mortification, study, and surrendering fruits of work
  to God are called Kriya Yoga.
  
  --
  very difficult to attain; so we must take them up slowly. The
  first step, the preliminary step, is called Kriya Yoga. Literally
  this means work, working towards Yoga. The organs are the
  horses, the mind is the reins, the intellect is the charioteer, the
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  mortifications, in order to gain control of the mind, and bring
  it into subjection. The obstructions to Yoga arise from lack of
  this control, and cause us pain. They can only be removed by
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  have seen that it has become instinctive. In the psychological
  language of Yoga if has become Samskaras. The Samskaras,
  fine and hidden, are sleeping in the China. All these past
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  The system of Yoga is built entirely on the philosophy of the
  Sankhyas, as I told you in some of the previous lectures, and
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  very fine materials, the Tanmatras, which cannot be sensed
  by ordinary men. If you practice Yoga, however, says
  Patanjali, after a while your perception will become so fine
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  svcisvamishaktyoh svaroopopalabdhihetuh sanYogah
  Junction is the cause of the realisation of the nature of
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  minute, and goes away the next. If, however, we attain it
  scientifically, through Yoga, we shall permanently attain to
  that separation of Self from the body.
  --
  
  tadabhavat sanYogabhavo hanan taddrisheh
  kaivalyam
  --
  
  According to this Yoga philosophy it is through ignorance that
  the Soul has been joined with nature and the idea is to get rid
  --
  internal nature controls the whole universe; it becomes his
  servant. Raja Yoga propounds the methods of gaining this
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Yogangganushthanad ashuddhikshaye jnanadiptira
  vivekakhyateh
  --
  
  By the practice of the different parts of Yoga the
  impurities being destroyed knowledge becomes
  --
  
  Patanjali Yoga Sutras
  
  --
  Yama, Niyama, Asana, Pranayama, Pratya ham,
  Dharana, Dhyana, Samadhi, are the limbs of Yoga.
  
  --
  
  Patanjali Yoga Sutras
  
  --
  vitarkabadhane pratipakshabhavanam
  To obstruct thoughts which are inimical to Yoga
  contrary thoughts will be brought.
  --
  
  Patanjali Yoga Sutras
  
  --
  
  The obstructions to Yoga are killing etc., whether
  committed, caused, or approved; either through
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  pleasurable to the Sattvika man, and when this comes, know
  that you are progressing in Yoga. All pain is caused by Tamas,
  so you must get rid of that; moroseness is one of the results of
  --
  
  Patanjali Yoga Sutras
  
  --
  
  svadhyayad ishtadevatasanp raYogah
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  2 There are 55 sutras in many versions of Patanjali Yoga Sutra. The 55th
  
  --
  
  Patanjali Yoga Sutras
  

1.02_-_Self-Consecration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  class:chapter
  class:The Synthesis Of Yoga
  subject:Integral Yoga
  
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  1:All Yoga is in its nature a new birth; it is a birth out of the ordinary, the mentalised material life of man into a higher spiritual consciousness and a greater and diviner being. No Yoga can be successfully undertaken and followed unless there is a strong awakening to the necessity of that larger spiritual existence. The soul that is called to this deep and vast change, may arrive in different ways to the initial departure. It may come to it by its own natural development which has been leading it unconsciously towards the awakening; it may reach it through the influence of a religion or the attraction of a philosophy; it may approach it by a slow illumination or leap to it by a sudden touch or shock; it may be pushed or led to it by the pressure of outward circumstances or by an inward necessity, by a single word that breaks the seals of the mind or by long reflection, by the distant example of one who has trod the path or by contact and daily influence. According to the nature and the circumstances the call will come.
  
  2:But in whatever way it comes, there must be a decision of the mind and the will and, as its result, a complete and effective self-consecration. The acceptance of a new spiritual idea-force and upward orientation in the being, an illumination, a turning or conversion seized on by the will and the heart's aspiration, -- this is the momentous act which contains as in a seed all the results that the Yoga has to give. The mere idea or intellectual seeking of something higher beyond, however strongly grasped by the mind's interest, is ineffective unless it is seized on by the heart as the one thing desirable and by the will as the one thing to be done. For truth of the Spirit has not to be merely thought but to be lived, and to live it demands a unified single-mindedness of the being; so great a change as is contemplated by the Yoga is not to be effected by a divided will or by a small portion of the energy or by a hesitating mind. He who seeks the Divine must consecrate himself to God and -- to God only.
  
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  4:But this is not always the manner of the commencement. The Sadhaka is often led gradually and there is a long space between the first turning of the mind and the full assent of the nature to the thing towards which it turns. There may at first be only a vivid intellectual interest, a forcible attraction towards the idea and some imperfect form of practice. Or perhaps there is an effort not favoured by the whole nature, a decision or a turn imposed by an intellectual influence or dictated by personal affection and admiration for someone who is himself consecrated and devoted to the Highest. In such cases, a long period of preparation may be necessary before there comes the irrevocable consecration; and in some instances it may not come. There may be some advance, there may be a strong effort, even much purification and many experiences other than those that are central or supreme; but the life will either be spent in preparation or, a certain stage having been reached, the mind pushed by an insufficient driving-force may rest content at the limit of the effort possible to it. Or there may even be a recoil to the lower life, -- what is called in the ordinary parlance of Yoga a fall from the path. This lapse happens because there is a defect at the very centre. The intellect has been interested, the heart attracted, the will has strung itself to the effort, but the whole nature has not been taken captive by the Divine. It has only acquiesced in the interest, the attraction or the endeavour. There has been an experiment, perhaps even an eager experiment, but not a total self-giving to an imperative need of the soul or to an unforsakable ideal. Even such imperfect Yoga has not been wasted; for no upward effort is made in vain. Even if it fails in the present or arrives only at some preparatory stage or preliminary realisation, it has yet determined the soul's future.
  
  5:But if we desire to make the most of the opportunity that this life gives us, if we wish to respond adequately to the call we have received and to attain to the goal we have glimpsed, not merely advance a little towards it, it is essential that there should be an entire self-giving. The secret of success in Yoga is to regard it not as one of the aims to be pursued in life, but as the whole of life.
  
  6:And since Yoga is in its essence a turning away from the ordinary material and animal life led by most men or from the more mental but still limited way of living followed by the few to a greater spiritual life, to the way divine, every part of our energies that is given to the lower existence in the spirit of that existence is a contradiction of our aim and our self-dedication. On the other hand, every energy or activity that we can convert from its allegiance to the lower and dedicate to the service of the higher is so much gained on our road, so much taken from the powers that oppose our progress. It is the difficulty of this wholesale conversion that is the source of all the stumblings in the path of Yoga. For our entire nature and its environment, all our personal and all our universal self, are full of habits and of influences that are opposed to our spiritual rebirth and work against the whole-heartedness of our endeavour. In a certain sense we are nothing but a complex mass of mental, nervous and physical habits held together by a few ruling ideas, desires and associations, -- all amalgam of many small self-repeating forces with a few major vibrations. What we propose in our Yoga is nothing less than to break up the whole formation of our past and present which makes up the ordinary material and mental man and to create a new centre of vision and a new universe of activities in ourselves which shall constitute a divine humanity or a superhuman nature.
  
  7:The first necessity is to dissolve that central faith and vision in the mind which concentrate it on its development and satisfaction and interests in the old externalised order of things. It is imperative to exchange this surface orientation for the deeper faith and vision which see only the Divine and seek only after the Divine. The next need is to compel all our lower being to pay homage to this new faith and greater vision. All our nature must make an integral surrender; it must offer itself in every part and every movement to that which seems to the unregenerated sensemind so much less real than the material world and its objects. Our whole being-soul, mind, sense, heart, will, life, body must consecrate all its energies so entirely and in such a way that it shall become a fit vehicle for the Divine. This is no easy task; for everything in the world follows the fixed habit which is to it a law and resists a radical change. And no change can be more radical than the revolution attempted in the integral Yoga. Everything in us has constantly to be called back to the central faith and will and vision. Every thought and impulse has to be reminded in the language of the Upanishad that "That is the divine Brahman and not this which men here adore." Every vital fibre has to be persuaded to accept an entire renunciation of all that hitherto represented to it its own existence. Mind has to cease to be mind and become brilliant with something beyond it. Life has to change into a thing vast and calm and intense and powerful that can no longer recognise its old blind eager narrow self or petty impulse and desire. Even the body has to submit to a mutation and be no longer the clamorous animal or the impeding clod it now is, but become instead a conscious servant and radiant instrument and living form of the spirit.
  
  8:The difficulty of the task has led naturally to the pursuit of easy and trenchant solutions; it has generated and fixed deeply' the tendency of religions and of schools of Yoga to separate the life of the world from the inner life. The powers of this world and their actual activities, it is felt, either do not belong to God at all or are for some obscure and puzzling cause, Maya or another, a dark contradiction of the divine Truth. And on their own opposite side the powers of the Truth and their ideal activities are seen to belong to quite another plane of consciousness than that, obscure, ignorant and perverse in its impulses and forces, on which the life of the earth is founded. There appears at once the antinomy of a bright and pure kingdom of God and a dark and impure kingdom of the devil; we feel the opposition of our crawling earthly birth and life to an exalted spiritual God-consciousness; we become readily convinced of the incompatibility of life's subjection to Maya with the soul's concentration in pure Brahman existence. The easiest way is to turn away from all that belongs to the one and to retreat by a naked and precipitous ascent into the other. Thus arises the attraction and, it would seem, the necessity of the principle of exclusive concentration which plays so prominent a part in the specialised schools of Yoga; for by that concentration we can arrive through an uncompromising renunciation of the world at an entire self-consecration to the One on whom we concentrate. It is no longer incumbent on us to compel all the lower activities to the difficult recognition of a new and higher spiritualised life and train them to be its agents or executive powers. It is enough to kill or quiet them and keep at most the few energies necessary, on one side, for the maintenance of the body and, on the other, for communion with the Divine.
  
  9:The very aim and conception of an integral Yoga debars us from adopting this simple and strenuous high-pitched process. The hope of an integral transformation forbids us to take a short cut or to make ourselves light for the race by throwing away our impediments. For we have set out to conquer all ourselves and the world for God; we are determined to give him our becoming as well as our being and not merely to bring the pure and naked spirit as a bare offering to a remote and secret Divinity in a distant heaven or abolish all we are in a holocaust to an immobile Absolute. The Divine that we adore is not only a remote extracosmic Reality, but a half-veiled Manifestation present and near to us here in the universe. Life is the field of a divine manifestation not yet complete: here, in life, on earth, in the body, -- ihaiva, as the Upanishads insist, -- we have to unveil the Godhead; here we must make its transcendent greatness, light and sweetness real to our consciousness, here possess and, as far as may be, express it. Life then we must accept in our Yoga in order utterly to transmute it; we are forbidden to shrink from the difficulties that this acceptance may add to our struggle. Our compensation is that even if the path is more rugged, the effort more complex and bafflingly arduous, yet after a point we gain an immense advantage. For once our minds are reasonably fixed in the central vision and our wills are on the whole converted to the single pursuit. Life becomes our helper. Intent, vigilant, integrally conscious, we can take every detail of its forms and every incident of its movements as food for the sacrificial Fire within us. Victorious in the struggle, we can compel Earth herself to be an aid towards our perfection and can enrich our realisation with the booty torn from the powers that oppose us.
  
  10:There is another direction in which the ordinary practice of Yoga arrives at a helpful but narrowing simplification which is denied to the Sadhaka of the integral aim. The practice of Yoga brings us face to face with the extraordinary complexity of our own being, the stimulating but also embarrassing multiplicity of our personality, the rich endless confusion of Nature. To the ordinary man who lives upon his own waking surface, ignorant of the self's depths and vastnesses behind the veil, his psychological existence is fairly simple. A small but clamorous company of desires, some imperative intellectual and aesthetic cravings, some tastes, a few ruling or prominent ideas amid a great current of unconnected or ill-connected and mostly trivial thoughts, a number of more or less imperative vital needs, alternations of physical health and disease, a scattered and inconsequent succession of joys and griefs, frequent minor disturbances and vicissitudes and rarer strong searchings and upheavals of mind or body, and through it all Nature, partly with the aid of his thought and will, partly without or in spite of it, arranging these things in some rough practical fashion, some tolerable disorderly order, -- this is the material of his existence. The average human being even now is in his inward existence as crude and undeveloped as was the bygone primitive man in his outward life. But as soon as we go deep within ourselves, -- and Yoga means a plunge into all the multiple profundities of' the soul, -- we find ourselves subjectively, as man in his growth has found himself objectively, surrounded by a whole complex world which we have to know and to conquer.
  
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  12:In the ordinary paths of Yoga the method used for dealing with these conflicting materials is direct and simple. One or another of the principal psychological forces in us is selected as our single means for attaining to the Divine; the rest is quieted into inertia or left to starve in its smallness. The Bhakta, seizing on the emotional forces of the being, the intense activities of the heart, abides concentrated in the love of God, gathered up as into a single one-pointed tongue of fire; he is indifferent to the activities of thought, throws behind him the importunities of the reason, cares nothing for the mind's thirst for knowledge. All the knowledge he needs is his faith and the inspirations that well up from a heart in communion with the Divine. He has no use for any will to works that is not turned to the direct worship of the Beloved or the service of the temple. The man of Knowledge, self-confined by a deliberate choice to the force and activities of discriminative thought, finds release in the mind's inward-drawn endeavour. He concentrates on the idea of the self, succeeds by a subtle inner discernment in distinguishing its silent presence amid the veiling activities of Nature, and through the perceptive idea arrives at the concrete spiritual experience. He is indifferent to the play of the emotions, deaf to the hunger-call of passion, closed to the activities of Life, -- the more blessed he, the sooner they fall away from him and leave him free, still and mute, the eternal non-doer. The body is his stumbling-block, the vital functions are his enemies; if their demands can be reduced to a minimum, that is his great good fortune. The endless difficulties that arise from the environing world are dismissed by erecting firmly against them a defence of outer physical and inner spiritual solitude; safe behind a wall of inner silence, he remains impassive and untouched by the world and by others. To be alone with oneself or alone with the Divine, to walk apart with God and his devotees, to entrench oneself in the single self-ward endeavour of the mind or Godward passion of the heart is the trend of these Yogas. The problem is solved by the excision of all but the one central difficulty which pursues the only chosen motive-force; into the midst of the dividing calls of our nature the principle of an exclusive concentration comes sovereignly to our rescue.
  
  13:But for the Sadhaka of the integral Yoga this inner or this outer solitude can only be incidents or periods in his spiritual progress. Accepting life, he has to bear not only his own burden, but a great part of the world's burden too along with it, as a continuation of his own sufficiently heavy load. Therefore his Yoga has much more of the nature of a battle than others'; but this is not only an individual battle, it is a collective war waged over a considerable country. He has not only to conquer in himself the forces of egoistic falsehood and disorder, but to conquer them as representatives of the same adverse and inexhaustible forces in the world. Their representative character gives them a much more obstinate capacity of resistance, an almost endless right to recurrence. Often he finds that even after he has won persistently his own personal battle, he has still to win it over and over again in a seemingly interminable war, because his inner existence has already been so much enlarged that not only it contains his own being with its well-defined needs and experiences, but is in solidarity with the being of others, because in himself he contains the universe.
  
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  15:Concentration is indeed the first condition of any Yoga, but it is an all-receiving concentration that is the very nature of the integral Yoga. A separate strong fixing of the thought, of the emotions or of the will on a single idea, object, state, inner movement or principle is no doubt a frequent need here also; but this is only a subsidiary helpful process. A wide massive opening, a harmonised concentration of the whole being in all its parts and through all its powers upon the One who is the All is the larger action of this Yoga without which it cannot achieve its purpose. For it is the consciousness that rests in the One and that acts in the All to which we aspire; it is this that we seek to impose on every element of our being and on every movement of our nature. This wide and concentrated totality is the essential character of the sadhana and its character must determine its practice.
  
  16:But even though the concentration of all the being on the Divine is the character of the Yoga, yet is our being too complex a thing to be taken up easily and at once, as if we were taking up the world in a pair of hands, and set in its entirety to a single task. Man in his effort at self-transcendence has usually to seize on some one spring or some powerful leverage in the complicated machine that his nature is; this spring or lever he touches in preference to others and uses it to set the machine in motion towards the end that he has in view. In his choice it is always Nature itself that should be his guide. But here it must be Nature at her highest and widest in him, not at her lowest or in some limiting movement. In her lower vital activities it is desire that Nature takes as her most powerful leverage; but the distinct character of man is that he is a mental being, not a merely vital creature. As he can use his thinking mind and will to restrain and correct his life impulses, so too he can bring in the action of a still higher luminous mentality aided by the deeper soul in him, the psychic being, and supersede by these greater and purer motive-powers the domination of the vital and sensational force that we call desire. He can entirely master or persuade it and offer it up for transformation to its divine Master. This higher mentality and this deeper soul, the psychic element in mall, are the two grappling hooks by which the Divine can lay hold upon his nature.
  
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  18:It is, then, in the highest mind of thought and light and will or it is in the inner heart of deepest feeling and emotion that we must first centre our consciousness, -- in either of them or, if we are capable, in both together, -- and use that as our leverage to lift the nature wholly towards the Divine. The concentration of an enlightened thought, will and heart turned in unison towards one vast goal of our knowledge, one luminous and infinite source of our action, one imperishable object of our emotion is the starting-point of the Yoga. And the object of our seeking must be the very fount of the Light which is growing in us, the very origin of the Force which we are calling to move our members. Our one objective must be the Divine himself to whom, knowingly or unknowingly, something always aspires in our secret nature. There must be a large, many-sided yet single concentration of the thought on the idea, the perception, the vision, the awakening touch, the soul's realisation of the one Divine. There must be a flaming concentration of the heart on the All and Eternal and, when once we have found him, a deep plunging and immersion in the possession and ecstasy of the All-Beautiful. There must be a strong and immovable concentration of the will on the attainment and fulfilment of all that the Divine is and a free and plastic opening of it to all that he intends to manifest in us. This is the triple way of the Yoga.
  
  19:But on that which as yet we know not how shall we concentrate? And yet we cannot know the Divine unless we have achieved this concentration of our being upon him. A concentration which culminates in a living realisation and the constant sense of the presence of the One in ourselves and in all of which we are aware, is what we mean in Yoga by knowledge and the effort after knowledge. It is not enough to devote ourselves by the reading of Scriptures or by the stress of philosophical reasoning to an intellectual understanding of the Divine; for at the end of our long mental labour we might know all that has been said of the Eternal, possess all that can be thought about the Infinite and yet we might not know him at all. This intellectual preparation can indeed be the first stage in a powerful Yoga, but it is not indispensable : it is not a step which all need or can be called upon to take. Yoga would be impossible, except for a very few, if the intellectual figure of knowledge arrived at by the speculative or meditative Reason were its indispensable condition or a binding preliminary. All that the Light from above asks of us that it may begin its work is a call from the soul and a sufficient point of support in the mind. This support can be reached through an insistent idea of the Divine in the thought, a corresponding will in the dynamic parts, an aspiration, a faith, a need in the heart. Any one of these may lead or predominate, if all cannot move in unison or in an equal rhythm. The idea may be and must in the beginning be inadequate; the aspiration may be narrow and imperfect, the faith poorly illumined or even, as not surely founded on the rock of knowledge, fluctuating, uncertain, easily diminished; often even it may be extinguished and need to be lit again with difficulty like a torch in a windy pass. But if once there is a resolute self-consecration from deep within, if there is an awakening to the soul's call, these inadequate things can be a sufficient instrument for the divine purpose. Therefore the wise have always been unwilling to limit man's avenues towards God; they would not shut against his entry even the narrowest portal, the lowest and darkest postern, the humblest wicket-gate. Any name, any form, any symbol, any offering has been held to be sufficient if there is the consecration along with it; for the Divine knows himself in the heart of the seeker and accepts the sacrifice.
  
  
  20:But still the greater and wider the moving idea-force behind the consecration, the better for the seeker; his attainment is likely to be fuller and more ample. If we are to attempt an integral Yoga, it will be as well to start with an idea of the Divine that is itself integral. There should be an aspiration in the heart wide enough for a realisation without any narrow limits. Not only should we avoid a sectarian religious outlook, but also all onesided philosophical conceptions which try to shut up the Ineffable in a restricting mental formula. The dynamic conception or impelling sense with which our Yoga can best set out would be naturally the idea, the sense of a conscious all-embracing but all-exceeding Infinite. Our uplook must be to a free, all-powerful, perfect and blissful One and Oneness in which all beings move and live and through which all can meet and become one. This Eternal will be at once personal and impersonal in his self-revelation and touch upon the soul. He is personal because he is the conscious Divine, the infinite Person who casts some broken reflection of himself in the myriad divine and undivine personalities of the universe. He is impersonal because he appears to us as an infinite Existence, Consciousness and Ananda and because he is the fount, base and constituent of all existences and all energies, -the very material of our being and mind and life and body, our spirit and our matter. The thought, concentrating on him, must not merely understand in an intellectual form that he exists, or conceive of him as an abstraction, a logical necessity; it must become a seeing thought able to meet him here as the Inhabitant in all, realise him in ourselves, watch and take hold on the movement of his forces. He is the one Existence: he is the original and universal Delight that constitutes all things and exceeds them: he is the one infinite Consciousness that composes all consciousnesses and informs all their movements; he is the one illimitable Being who sustains all action and experience; his will guides the evolution of things towards their yet unrealised but inevitable aim and plenitude. To him the heart can consecrate itself, approach him as the supreme Beloved, beat and move in him as in a universal sweetness of Love and a living sea of Delight. For his is the secret Joy that supports the soul in all its experiences and maintains even the errant ego in its ordeals and struggles till all sorrow and suffering shall cease. His is the Love and the Bliss of the infinite divine Lover who is drawing all things by their own path towards his happy oneness. On him the Will can unalterably fix as the invisible Power that guides and fulfils it and as the source of its strength. In the impersonality this actuating Power is a self-illumined Force that contains all results and calmly works until it accomplishes, in the personality an all wise and omnipotent Master of the Yoga whom nothing can prevent from leading it to its goal. This is the faith with which the seeker has to begin his seeking and endeavour; for in all his effort here, but most of all in his effort towards the Unseen, mental man must perforce proceed by faith. When the realisation comes, the faith divinely fulfilled and completed will be transformed into an eternal flame of knowledge.
  
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  23:The Yoga must start with an effort or at least a settled turn towards this total concentration. A constant and unfailing will of consecration of all ourselves to the Supreme is demanded of us, an offering of our whole being and our many-chambered nature to the Eternal who is the All. The effective fullness of our concentration on the one thing needful to the exclusion of all else will be the measure of our self-consecration to the One who is alone desirable. But this exclusiveness will in the end exclude nothing except the falsehood of our way of seeing the world and our will's ignorance. For our concentration on the Eternal will be consummated by the mind when we see constantly the Divine in itself and the Divine in ourselves, but also the Divine in all things and beings and happenings. It will be consummated by the heart when all emotion is summed up in the love of the Divine, -- of the Divine in itself and for itself, but love too of the Divine in all its beings and powers and personalities and forms in the Universe' It will be consummated by the will when we feel and receive always the divine impulsion and accept that alone as our sole motive force; but this will mean that, having slain to the last rebellious straggler the wandering impulses of the egoistic nature, we have universalised ourselves and can accept with a constant happy acceptance the one divine working in all things. This is the first fundamental siddhi of the integral Yoga.
  
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  25:For here, there are two movements with a transitional stage between them, two periods of this Yoga, -- one of the process of surrender, the other of its crown and consequence. In the first the individual prepares himself for the reception o? the Divine into his members. For all this first period he has to work by means of the instruments of the lower Nature, but aided more and more from above. But in the later transitional stage of this movement our personal and necessarily ignorant effort more and more dwindles and a higher Nature acts; the eternal shakti descends into this limited form of mortality and progressively possesses and transmutes it. In the second period the greater movement wholly replaces the lesser, formerly indispensable first action; but this can be done only when our self-surrender is complete. The ego person in us cannot transform itself by its own force or will or knowledge or by any virtue of its own into the nature of the Divine; all it can do is to fit itself for the transformation and make more and more its surrender to that which it seeks to become. As long as the ego is at work in us, our personal action is and must always be in its nature a part of the lower grades of existence; it is obscure or half-enlightened, limited in its field, very partially effective in its power. If a spiritual transformation, not a mere illumining modification of our nature, is to be done at all, we must call in the Divine shakti to effect that miraculous work in the individual; for she alone has the needed force, decisive, all-wise and illimitable. But the entire substitution of the divine for the human personal action is not at once entirely possible. All interference from below that would falsify the truth of the superior action must first be inhibited or rendered impotent, and it must be done by our own free choice. A continual and always repeated refusal of the impulsions and falsehoods of the lower nature is asked from us and an insistent support to the Truth as it grows in our parts: for the progressive settling into our nature and final perfection of the incoming informing Light, Purity and Power needs for its development and sustenance our free acceptance of it and our stubborn rejection of all that is contrary to it, inferior or incompatible.
  
  26:In the first movement of self-preparation, the period of personal effort, the method we have to use is this concentration of the whole being on the Divine that it seeks and, as its corollary, this constant rejection, throwing out, katharsis, of all that is not the true Truth of the Divine. An entire consecration of all that we are, think, feel and do will be the result of this persistence. This consecration in its turn must culminate in an integral self-giving to the Highest; for its crown and sign of completion is the whole nature's all-comprehending absolute surrender. In the second stage of the Yoga, transitional between the human and the divine working, there will supervene an increasing purified and vigilant passivity, a more and more luminous divine response to the Divine Force, -- but not to any other; and there will be as a result the growing inrush of a great and conscious miraculous working from above. In the last period there is no effort at all, no set method, no fixed sadhana; the place of endeavour and Tapasya will be taken by a natural, simple, powerful and happy disclosing of the flower of the Divine out of the bud of a purified and perfected terrestrial nature. These are the natural successions of the action of the Yoga.
  
  27:These movements are indeed not always or absolutely arranged in a strict succession to each other. The second stage begins in part before the first is completed; the first continues in part until the second is perfected; the last divine working can manifest from time to time as a promise before it is finally settled and normal to the nature. Always too there is something higher and greater than the individual which leads him even in his personal labour and endeavour. Often he may become, and remain for a time, wholly conscious, even in parts of his being permanently conscious, of this greater leading behind the veil, and that may happen long before his whole nature has been purified in all its parts from the lower indirect control. Even, he may be thus conscious from the beginning; his mind and heart, if not his other members, may respond to its seizing and penetrating guidance with a certain initial completeness from the very first steps of the Yoga. But it is the constant and complete and uniform action of the great direct control that more and more distinguishes the transitional stage as it proceeds and draws to its close. This predominance of a greater diviner leading, not personal to ourselves, indicates the nature's increasing ripeness for a total spiritual transformation. It is the unmistakable sign that the self-consecration has not only been accepted in principle but is fulfilled in act and power. The Supreme has laid his luminous hand upon a chosen human vessel of his miraculous Light and Power and Ananda.
  

1.02_-_Shakti_and_Personal_Effort, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  1:In all that is done in the universe, the Divine through his Shakti is behind all action but he is veiled by his Yoga Maya and works through the ego of the Jiva in the lower nature.
  2:In Yoga also it is the Divine who is the Sadhaka and the Sadhana; it is his Shakti with her light, power, knowledge, consciousness, Ananda, acting upon the adhara and, when it is opened to her, pouring into it with these divine forces that makes the Sadhana possible. But so long as the lower nature is active the personal effort of the Sadhaka remains necessary.
  3:The personal effort required is a triple labour of aspiration, rejection and surrender, -

1.02_-_Taras_Tantra, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
  notions inherent in the subtle channels and winds, as
  they are used in the practice of the six Yogas of
  Naropa, for example. "Definitive meaning" implies
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  Charya Tantra, Yoga Tantra, the creation phase of
  Anuttara-Yoga Tantra, the completion phase of the
  Anuttara-Yoga Tantra, and so on. Without specific
  study of these various facets, the text will remain

1.02_-_The_Eternal_Law, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  author class:Satprem
  subject class:Integral Yoga
  
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  gods is also, at the same time, the country of a monolithic faith in Oneness: "One, He presides over all wombs and natures; Himself the womb of all." (Swetaswatara Upanishad V.5) But not everyone can at once merge with the Absolute; there are many degrees in the Ascent,
  and one who is ready to understand a little Lalita's childlike face and to bring her his incense and flowers may not be able to address the Eternal Mother in the silence of his heart; still another may prefer to deny all forms and plunge into the contemplation of That which is formless. "Even as men come to Me, so I accept them. It is my path that men follow from all sides," says the Bhagavad Gita (IV,11). 14 As we see, there are so many ways of conceiving of God, in three or three million persons, that we should not dogmatize, lest we eliminate everything, finally leaving nothing but a Cartesian God, one and universal by virtue only of his narrowness. Perhaps we still confuse unity with uniformity. It was in the spirit of that tradition that Sri Aurobindo was soon to write: The perfection of the integral Yoga will come when each man is able to follow his own path of Yoga, pursuing the development of his own nature in its upsurging towards that which transcends the nature. For freedom is the final law and the last consummation.15
  Nor does an Indian ever ask: "Do you believe in God?" The question would seem to him as childish as: "Do you believe in CO2?"
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  15
  The Synthesis of Yoga, 20:51
  
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  The Synthesis of Yoga, 20:439
  
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  play of the three gunas, which rock us endlessly from light to dark,
  enthusiasm to exhaustion, gray apathy to fugitive pleasures and recurring sufferings, and to find a poise above in other words, to recover the divine consciousness (Yoga), the state of perfect equilibrium. In order to achieve this goal, they try to take us out of the state of dispersion and waste in which we live daily, and to create in us a concentration powerful enough to break our ordinary limits and,
  in time, to propel us into another state. This work of concentration can be done at any level of our being physical, vital, or mental.
  Depending on the level we choose, we undertake one kind of Yoga or another: hatha Yoga, raja Yoga, mantra Yoga, and many others,
  countless others, like so many stages of our effort. We won't discuss here the great value of these methods, or the remarkable intermediate results they can lead to; we will examine only their goal, their final destination. The truth is, this "poise above" seems to have no relation with real life whatsoever; first, because all these disciplines are extremely demanding, requiring hours and hours of work every day, if not complete solitude; secondly, because their ultimate result is a state of trance or yogic ecstasy, samadhi, perfect equilibrium, ineffable bliss, in which one's awareness of the world is dissolved, annihilated.

1.02_-_The_Philosophy_of_Ishvara, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  author class:Swami Vivekananda
  subject class:Yoga
  religion class:Hinduism
  --
  
  next chapter: 1.03 - Spiritual Realisation, The aim of Bhakti-Yoga
  

1.02_-_The_Pit, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  The two main methods of the traditional and esoteric
  Qabalah are Meditation (Yoga) and Practical Qabalah
  (Magick). By Yoga is meant that rigorous system of mental and self discipline which has as its primary aim the absolute and complete control of the thinking principle, the
  Ruach; the ultimate object being to obtain the faculty with which to still the stream of thought at will, so that

1.02_-_The_Refusal_of_the_Call, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  Willed introversion, in fact, is one of the classic implements of creative genius and can be employed as a deliberate device. It drives the psychic energies into depth and activates the lost con tinent of unconscious infantile and archetypal images. The result, of course; may be a disintegration of consciousness more or less complete (neurosis, psychosis: the plight of spellbound Daphne); but on the other hand, if the personality is able to absorb and integrate the new forces, there will be experienced an almost super-human degree of self-consciousness and masterful control.
  This is a basic principle of the Indian disciplines of Yoga. It has been the way, also, of many creative spirits in the West. It can not be described, quite, as an answer to any specific call. Rather, it is a deliberate, terrific refusal to respond to anything but the deepest, highest, richest answer to the as yet unknown demand of some waiting void within: a kind of total strike, or rejection of the offered terms of life, as a result of which some power of trans formation carries the problem to a plane of new magnitudes, where it is suddenly and finally resolved.
  This is the aspect of the hero-problem illustrated in the won drous Arabian Nights adventure of the Prince Kamar al-Zaman and the Princess Budur. The young and handsome prince, the only son of King Shahriman of Persia, persistently refused the repeated suggestions, requests, demands, and finally injunctions, of his father, that he should do the normal thing and take to himself a wife. The first time the subject was broached to him, the lad responded: "O my father, know that I have no lust to marry nor doth my soul incline to women; for that concerning their craft and perfidy I have read many books and heard much talk, even as saith the poet:

1.031_-_Intense_Aspiration, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  author class:Swami Krishnananda
  subject class:Yoga
  class:chapter
  --
  
  Unselfish love is unknown, because love is used as an instrument for the achievement of something else. How then can we call it unselfish? But here, love is a law unto itself in the sense that it has no object outside it it is itself the object. We may ask how it is possible. Here the divine aspiration, or the love of the Supreme Reality, is not an emotion. It is not merely a psychological function. It is not the mind thinking of something, or feeling in respect of an external object. It is a rising up of the soul towards a higher condition of itself. This is a great differentiating factor between ordinary objects which are sought in the world, and the spiritual object which is the goal of Yoga or spiritual life.
  
  --
  
  The whole thing is made still more difficult by another condition which Patanjali puts in a subsequent sutra:mdu madhya adhimtravt tata api viea (I.22). Even in this tremendous aspiration, this impetuous asking, there are degrees of intensity. There can be mild asking, there can be middling asking, and there is the most intense type of asking. Firstly, it was said that our wanting, or asking, or our aspiration should be turbulently vehement unconditionally forceful. Now, here he says there can even be degrees all which make it appear that perhaps we are unfit for the practice of Yoga or the attainment of God. It looks terrible better to bid goodbye and go and have lunch. Sometimes it looks as if it is not meant for us. But the difficulty of the whole matter is also the worth and value of it. It is difficult to get gold and diamonds, and yet we know the value of them. Once we get them, they will support us for our entire life.
  
  --
  
  This is, perhaps, a major obstacle in the practice of Yoga. Do not speak for some days. Take this vow: 'For any reason whatsoever, I will not speak.' When speaking is necessary, condition it by a principle that: 'I should regard it as most unavoidable; otherwise, I will not speak.' This is the discipline of speech, which is a very, very important discipline. There is also mental discipline in the form of japa and svadhyaya, with a little bit of meditation to the extent possible under the condition in which we are seated initially. And, there is physical discipline. These three disciplines should go together, by which what is intended is a total restriction of the movement of the mind towards extraneous factors which may distract the attention and diminish the intensity of the aspiration. The more we restrain the mind from its movement towards extraneous factors, the greater is the energy that is generated within, and automatically the aspiration becomes strengthened. When the energy is not allowed to leak out through other avenues or channels, then that energy naturally gets conserved, and the conserved energy increases the force of the aspiration. Energy is not destroyed. The principle of conservation of energy states that energy is indestructible it cannot be destroyed, but it can be increased or decreased by channelising it in different ways. It may appear that we have no energy at all because we have channelised the energy in some other way it has gone somewhere else. Not that it is absent it is there, but we have let it out, and so it looks as if it is not there.
  

1.032_-_Our_Concept_of_God, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  author class:Swami Krishnananda
  subject class:Yoga
  class:chapter
  --
  
  A very potent method prescribed by the Yoga system, for the purpose of channelising the mind towards its salvation, is the worship of God. This is, perhaps, the ultimate stroke that one can deal upon the mind when everything else fails. The worship of God is an expression of one's love for God, just as when we adore a person in this world, in any manner whatsoever, we express our love for that person by means of various external forms of behaviour and conduct, which is, in technical religious terms, called a ritual. If I love you, how can I show that love to you? The way in which I show my love for you, is ritual. Even if I join my hands and offer my salutations, it is a ritual that I am performing, because it is an outward symbol of inward feeling. Though the inward feeling is more important than the outward expression or conduct, there seems to be a reciprocal relationship between these two aspects of one's approach to anything. So in the practice of Yoga, which is aimed at ultimate God-realisation, the adoration of God may be taken as a principal technique which may commence, in the beginning, with external forms of the religious attitude. As a matter of fact, what we call 'religion' is nothing but ritual expressed in various degrees of subtlety and manifesting the spirit of which it is the expression.
  
  --
  
  But wholly dedicating ourself for the sake of God these feelings for God, in a whole-souled fashion, though in a rarefied form of the ordinary loves in the world, are called the bhavas in bhakti Yoga. A bhava is a feeling. Our feeling for God is called a bhava. Here, the basic difference that seems to be there between man and God is taken for granted, and it is not solved, because it cannot be solved so easily. If we go on trying to solve this question, our whole life will be spent in only answering this question. Therefore, the teachers of the path of devotion emphasised the necessity to love God, somehow or other, even if it be a magnified form of human love; and the answer to the difficulty as to whether human love is really divine love was that when human love gets magnified into infinity, it becomes divine love. There is a great point in this answer, because when the finite is lifted up into an unconditioned expanse to the extent possible for the mind, it loses the sting of finitude. The doctrine here is that when this human affection is expanded into the vastness of creation, though it may be true that in quality it has not changed, because of the fact that it has transformed itself into an utterly inconceivable magnitude of quantity, it will be free from the stigma of finitude of affection, and will be able to achieve certain miraculous results which finite love cannot.
  
  These bhavas or feelings of love for God are, therefore, human affections diverted to God in an all-absorbing manner, so that the conditioning factors of human affection are removed as far as possible, and God is taken for granted as a permanent Being - not like an ordinary object in the world which can die one day or the other, but as a perpetually existent Being and the necessity for loving that permanent Being is emphasised. Here, the feeling for God is similar to the feeling we have towards human relationships. These bhavas of bhakti are the central features of one path of Yoga, called bhakti Yoga, where God can be loved as a father, for instance. This is called shanta bhava, where emotions are least present.
  

1.035_-_The_Recitation_of_Mantra, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  author class:Swami Krishnananda
  subject class:Yoga
  class:chapter
  --
  
  Likewise, we cannot wrench the subtle body from the physical body by effort; it will mean death if that is attempted. It has to be healthily detracted from its attachment to the physical body, and pinpointed towards the universal object which is God, which the chanting of pranava is supposed to do, as the Yoga shastras tell us. We are not in a state of vibration that is appreciably harmonious, usually speaking, because we have attachments to particular objects. Any kind of special concern that the mind has with the particularised objects of sense prevents the subtle body from being in a state of harmony with itself. There is non-alignment of itself with the universal objective. The alignment can be effected only by producing in the subtle body a condition which is akin to the condition of universality. As we know, the universal is the most general of all beings, and nothing can be more harmonious than the universal.
  

1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  object:1.036 - The Rise of Obstacles in Yoga Practice
  author class:Swami Krishnananda
  subject class:Yoga
  class:chapter
  
  Chapter 36: The Rise of Obstacles in Yoga Practice
  
  --
  
  The impediments to success, the obstacles to Yoga, are certain cleansing processes, really speaking. Ultimately, by a very comprehensive analysis, we will realise that obstacles are not enemies but cleansing processes, like the effect of a cathartic given by a doctor leading to purging, if that is necessary for the treatment of a disease. If we have to purge many times due to the medicine given by the doctor, we cannot call it an obstacle to our health. It is a process of clearing up the system, which comes like a painful reaction to a treatment that is administered by the physician.
  
  Likewise, the spiritual undertaking is a treatment administered to the soul for the purpose of its regaining perfect health and pristine purity. The practice of Yoga is nothing but this cathartic, this pill that is administered, and immediately there is a peculiar action set up in the system by this purifying drug that has been given. Then anything and everything takes place, much to our surprise all of which look like tremendous enemies attacking from all sides and we may be under the impression that we are falling down, dropping into the pits, or going to hell. But that is not what is happening. As the sun rises, sometimes the frost starts biting more intensely than it would before the sunrise. In midwinter sometimes we have that experience, when the entire mountain is seen to be covered with mist. We cannot see the Ganga; we cannot see the buildings on the other side; there is nothing that can be seen. It is all a white, hazy, impervious substance, and we do not know anything it is all homogeneity. When the sun rises, there is a dispersion of this white substance and it starts moving towards our rooms, and we find it entering and stinging us. When the sun rises, the cold increases as a preparation for the complete vanishing of the substance altogether, and then there is the warmth of the blazing sun. Such is the inward transforming process which we undergo when spiritual discipline takes action in the entire system of the seeker.
  
  --
  
  What is this new type of knowledge? A third eye will open. The physical eyes would not be essential at that time, because whatever knowledge is gained through the perception of the senses would be inadequate to the purpose. The knowledge that we have to acquire through Yoga is not a sensory knowledge it not a psychological cognition. It is an insight into the Truth of things. This insight is pratyakcetana adhigamah, where we begin to recognise what is in front of us. Up to that time we have not been able to recognise anything. We are not able to know what is in front of us when we are looking at things with our eyes, because the eyes, the senses, do not give us the truth of things - only a camouflage is presented before us. All that we see with our eyes is a camouflage, because the essence of things is covered over by a relational form in which alone the object is presented, and through which alone the cognition of the object is made possible. But, this form is lifted when there is pratyakcetana adhigamah, or inner attainment. The veil that covers the object is removed, and we see what is really there inside.
  
  --
  
  Adepts in Yoga tell us that there is a gradual exhaustion of karma and a slow diminution of the intensity of obstacles; but others are of the opinion that there can be a sudden end to all this. It is something like the theories of creation whether God created the world item by item, step by step, gradually, stage by stage, or by a fiat, at one stroke. Is it krama srishti, or yugapat srishti? 'Yugapat' means God willed, 'Let there be light,' and there was light; 'Let there be trees,' and there were trees; 'Let there be man,' and there was man. Is it like that? Or, was there an evolutionary process, gradually manifesting form after form? There are two theories of creation, and they are not contradictory both are correct. Likewise, both these views held by yogic adepts are correct. It is possible that obstacles may cease gradually, step by step, by the diminution of their intensity, or there can be a sudden burning up of everything and an instantaneous illumination. Individual logic or human understanding cannot probe into these mysteries. We have only to accept what comes, and to do our duty in the form of the practice prescribed. But, one thing is certain that whatever be the way in which the obstacles cease, they must cease, one day or the other.
  
  --
  
  As I mentioned, these obstacles sometimes appear with little indication of their coming, and sometimes without any indication whatsoever. One fine morning we may get up with a sudden, unprecedented and unexpected experience of a positive or a negative character, due to the sudden rise of a particular latency within, worked up into action by the practice of Yoga. All the dirt and rubbish inside us is kept intact, ordinarily speaking; we do not touch it. But this intense, concentrated practice known as Yoga calls to action every sleeping dog that is inside immediately every dog starts barking, and we do not know which is barking from which side. It is necessary to rouse every potential feeling in us on to the conscious level so that it may get exhausted, and we become completely cleansed. There is no use keeping these latencies inside, because though they may appear to be absent on account of their being on the lower level, they will take action one day or the other, just like a seed which is lying in dry soil germinates when rain falls and climatic conditions become favourable.
  
  So, a calm and quiet person is not necessarily a good person, because this calmness and quietness may be like the dry seed which has no opportunity to germinate. The conditions favourable should be present, and then immediately we will see what is coming up. It is the purpose of the practice of Yoga not to allow these tendencies to germinate as and when they like, but to bring them to the light of day by deliberate evoking of their presence on to the conscious level, so that they may all be destroyed at one stroke.
  
  The psychology of the destruction of these obstacles is most interesting. Only a sincere seeker, one who practises Yoga, will know the interesting features of these processes. These are not theoretical discussions or academic subjects, but they are, as a matter of fact, the hard realities of practical life. The obstacles are nothing but the peculiar relationships that we have with things outside; these are the obstacles. By 'relationship', we do not mean the visible relationships of friendliness and enmity, etc. love, hatred, and the like with which we are familiar in waking life. The relationships are the connection of our whole personality with everything outside, and not merely in the function of thought on its conscious level.
  
  --
  
  So, the obstacles are not necessarily the outcome of conscious action, perception and cognition. The obstacles are the reactions set up by our deeper personality. It is not merely the intelligible relationships of waking consciousness that are the causes of our experiences, but the unintelligible inner hidden latencies which become these powers. So we ourselves cannot know what mood will come to us tomorrow, what we will do tomorrow, what we will utter tomorrow, and in what direction we will move tomorrow. "Oh, something occurred to me, and so I went somewhere," is how we will put it. Why should something just occur to us and make us go somewhere? The reason is that the causes of our moods and actions are not always on the conscious level, and as long as they are there, even unconsciously, they shall be the determining factors of our future; and these are the obstacles which have to be faced with a deliberate, conscious practice of Yoga.
  

1.037_-_Preventing_the_Fall_in_Yoga, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  object:1.037 - Preventing the Fall in Yoga
  author class:Swami Krishnananda
  subject class:Yoga
  class:chapter
  
  Chapter 37: Preventing the Fall in Yoga
  
  --
  
  The impediments in the practice of Yoga are more serious, unpleasant, painful and harassing than the obstacles that ordinary people may face in the world. The little difficulties that the common man has in his day-to-day life are not as painful, annoying or agonising as what the yogi has to confront on his path. For this also, there is a reason why it is that a student of Yoga should suffer much more than ordinary people in the world. The common man does not allow the whole of his personality to function at any time; only a partial personality functions. Not even the busiest person in the world can be said to be engaged in the totality of his being. Only some percentage of his being is active and, therefore, the reactions set up by the activity of a percentage of one's being are less potent than the reactions set up by the activities of the whole of one's being.
  
  The reason is simple. In the practice of Yoga the whole being is active and, therefore, it starts waking up every blessed thing in this world whatever may be sleeping anywhere. Even invisible forces, even distant elements may feel that some strange activity is going on in some part of the universe. We must have heard in the Epics and Puranas that even the gods are distressed by the tapas of yogis. It means that the meditative activity of a sincere seeker can tell upon even very far and distant regions like the heavens, and not merely the corners of the earth. But our ordinary little work that is going on in a shop, a factory or an office may not be felt at all in such regions. The reason is that these ordinary activities are shallow; they are not deep enough. They do not touch the bottom of things, and therefore the reactions set up are also mild.
  
  But in Yoga, what actually moves is the very root of our being. Our soul itself is yearning in the aspiration for the Ultimate Reality. It is not a function of a part of the psychological organs like mentation, intellection, egoism, etc. It is every blessed thing that is in us that becomes active, and we may say there is a sort of conscription of every part of our personality in this warfare called the practice of Yoga. Every individual is harnessed into the army. Everyone is a soldier when this war takes place. There is no civilian at all in the practice of Yoga; everyone is active like an army man everyone, and no one is excluded. Every part of the personality becomes roused, and we can imagine what reactions this can set up. You may ask me why they should set up reactions. Can this noble activity called Yoga not be carried on without any adverse reactions.
  
  It is not the intention of the practice of Yoga to set up reactions, but they automatically happen on account of there being certain obstructing elements within us which get stirred up automatically due to the cleansing process that is going on in the practice of Yoga. They are not really enemies working, but are the impurities that are leaving. When the impurities are driven out of the personality within, they look like violent opposing elements putting on various types of faces - sometimes pleasant, sometimes unpleasant, sometimes unintelligible, sometimes very inscrutable because we have within us, potentially, infinite latencies of past karma, impressions of previous deeds, frustrated desires, and so on and so forth, all of which have to come out one day or the other if the field is to be clean. This cleaning is done by Yoga.
  
  Then, we have what are known as the obstacles or the impediments. Though there can be endless types of obstacles in the practice of Yoga, Patanjali mentions a few leading obstacles which have to be taken care of by a student, with the guidance of a competent master, because when these obstacles come, they do not come in the form of obstacles. A shrewd enemy always comes like a friend, for if we openly come as an enemy we will not succeed because the other party will know what we are. Ravana always comes as a sannyasin in order that he may succeed. If he comes as Ravana himself, nothing will happen; everybody will understand what is coming. So these peculiar reactions, called impediments, do not come openly as impediments, and we will not know that they are the consequences of our practice. We will attribute these experiences to some other persons or conditions outside us, and will not be able to understand that they are caused by certain internal practices of our own.
  
  In the list Patanjali mentions, the first obstacle is physical disease. His sutra runs thus: vydhi styna saaya pramda lasya avirati bhrntidarana alabdhabhmikatva anavasthitatvni cittavikepa te antary (I.30). The antarayah or impediments which cause distraction of the mind are ninefold, of which physical illness is the first. When we have a splitting headache, we will not know why it has come; we may attribute it to heat of the sun, or wrong diet, or sleeplessness, and so on and so forth, which ordinarily are the usual causes. But when the practice becomes intense, the physical body may not be able to tolerate the intensity of the practice and there can be a revolutionary condition set up in the physical system, in the whole anatomy and the physiological functions, and painful illnesses may become the result thereof. I myself have seen some of these sincere students of Yoga suffering from peculiar types of physical illness which cannot be cured by ordinary medicines. No medicine will work at that time, because the illness is not caused merely by certain physical causes; the causes are very deep-rooted. They are thrown out by the pranamaya kosha, or even something deeper than that, we may say; and the remedy is Yoga practice itself.
  
  We have to cure these reactions of Yoga only through Yoga. Drugs will not cure these illnesses. If a headache is caused by intense meditation, it cannot be cured by an aspirin tablet, because it is a result of an intense pressure that we have exerted upon the mind, the nerves and the pranas, and that pressure can be lifted up only by another type of meditation, of which we have to gain the knowledge only through the Guru who has initiated us. It is not an easy thing to understand. Sometimes there can be such disturbance of the digestive system that we will have diarrhoea for days or months, and we cannot stop it with medicine. Headache, giddiness and diarrhoea are generally supposed to be the immediate reactions of intense concentration of the mind. We will feel as if the mountains are revolving when we stand up. This is giddiness, and we cannot easily know why this is happening. Sometimes we may be under the impression that we are practising a wrong type of meditation, due to which these reactions are set up. It is not necessarily so. Our meditation may be correct, and yet the reactions can be there.
  
  --
  
  There is a series of difficulties that follows this condition of lethargic inactivity and the slowing down of the intensity of meditation. The mind will expect only one chance to enter in, and if we give the least chance for this peculiar trait of the mind to counteract any good thing that we do, it will set up a tempest, a cyclone of counteracting work, which will prevent us from taking further steps in the practice of Yoga. It will create doubts in the mind. "Oh, maybe something is seriously wrong either with the initiation that I have received, or I may not be fit for the practice. Otherwise, why have I been suffering like this for years? I have achieved nothing. I have not had the vision of God after ten years or fifteen years of meditation, and the only thing that I have is purging. I have no desire to eat anything, and I cannot sleep.
  
  --
  
  Even masters, great Mahatmas and Mandaleshwars are not exempt from this error of thought, because it is a very subtle form of difficulty which is easy to justify by specious logic, and it may look very wonderful and beautiful to the public eye, though it may be a gross mistake. This pramada is death itself. Nothing can be worse than this idiocy in the practice of Yoga. A student of Yoga is free from this blunder. This pramada is the worst thing that we can expect on the path. So, one should not be heedless or careless in the evaluation of one's spiritual way of living. Let there be persistent practice with caution, intelligence and understanding that we are moving in the same direction that we have chosen earlier, and we have not taken a different line of approach.
  
  --
  
  The lethargic condition can be of two types one of them being a disgust for everything in life on account of a failure from all sides, and the other type is a peculiar sleepy condition of the mind, which it has resorted to merely with one intention, which is to stop further activity on the path of Yoga. This sleepy condition of the powers of the mind is only a pre-condition to an outburst of negative activity of the senses as well as the ego, which may follow after some time. Intense desires may arise in the mind, which may not arise in the minds of even ordinary householders. The egoism of a spiritual seeker may be worse than the egoism of an ordinary man in the world, and the desires of a spiritual seeker in this condition may be more inscrutable than even the strongest cravings of a worldly man, because here unnatural desires can arise in the mind, while it may be said that the desires of the ordinary man are mostly natural and are taken for granted. But here, attachments of a very peculiar nature may arise - attachments to silly things in the world, not necessarily valuables and any interference with the expression of these desires or wishes may stir up anger of the most violent type.
  
  Avirati is a sudden flare-up of buried desires in a very vehement manner, pouncing on anything and everything that is in front. It may be even an inanimate object it may be a fountain pen, a wristwatch, a transistor, or it may be a donkey. It does not matter what it is, because the desire that has been kept suppressed for years together wants only an immediate satisfaction, even through the silliest object possible. This condition of avirati (avirati means the absence of virati, which is the same as rati) attachment, affection, craving, and longing for the smallest satisfaction available will completely divert the attention of the mind from the original ideal. Even a little stream can draw the entire mass of water of a large river with a force that can burst all boundaries and devastate everything that is around. This is what we call 'the fall' in Yoga. When a person reaches this state, he has fallen. We talk of a fall and hear of these things happening in the Epics and Puranas, where the mind has come back to the original condition from where it wanted to rise; only it is in a worse state.
  

1.038_-_Impediments_in_Concentration_and_Meditation, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  author class:Swami Krishnananda
  subject class:Yoga
  class:chapter
  --
  
  Major impediments to Yoga have been stated to be nine, according to the aphorism of Patanjali. We have been trying to observe the nature of these obstacles, and every one of them seems to have some connection with the other, perhaps one following the other in some mysterious manner. Finally, certain conditions may arise in the mind which may topple down all our effort namely, perception of illusions which can be easily mistaken for realities. Pressures exerted on the mind, which cannot be avoided in the earlier stages at least, set up certain psychological reactions, and these reactions appear as forms, shapes, colours, sounds and sensations of touch, etc., which cannot be easily discovered in their essentiality. The mind gets mixed up with these conditions, and there can be a subtle erroneous feeling that perhaps one is touching the borderland of Reality. But the visions and these experiences need not necessarily be of that nature. They can be merely kicks given back by mental conditions themselves, and these states are referred to by Patanjali in this sutra as bhrantidarshana (I.30) perception of illusions.
  
  --
  
  Somehow or other we have considered spiritual meditation as a kind of work like factory work, or work in a shop, or some such activity which it is not, really. We have to remember that in Yoga, we are moving closer to Reality which is our own essential nature, and we are not going away from Reality. The externality that is involved in activity gradually gets diminished in spiritual meditation, and the less is the element of externality present in an activity, the less also is the sense of fatigue and exhaustion. The nearer we are to our self, the happier we feel. Inasmuch as meditation, if it is really spiritual, is a tendency to one's own essential nature and not a movement externally in the world of objects, it should, instead of bringing fatigue and exhaustion, create happiness and a sense of energy in one's own self.
  
  --
  
  The mind's non-cooperation with this enterprise called Yoga can specifically be said to be due to a lack of understanding as to what it is, because when there is proper understanding and deep conviction born of this understanding, it is difficult to believe that one will not cooperate. Lack of cooperation is lack of understanding. We do not appreciate the meaning of it, or the value of it, or the worth of it; the mind is of that nature. It does not know why we are practising Yoga, or what the purpose of Yoga is. Though intellectually, superficially, logically and academically it acquiesces in the pursuit, this has not been driven into its feelings and has not become a part of its real nature. For all these reasons, it may be difficult to gain the point of concentration, which is called the difficulty alabdha- bhumikatva.
  
  Finally, Patanjali says there can be another problem anavasthitatva. Even if we gain the point of concentration, we cannot continue to fix our attention upon it for a long time. We have understood where to concentrate. We know where to fix the attention, but we cannot go on with this practice for a long time, perhaps not more than for a few seconds or minutes, because then the mind jumps. This is only a brother of the earlier obstacle of a similar character. All of these obstacles are ultimately due to certain hidden impressions of likes and dislikes which have not been properly detected, and which have been allowed to lie in ambush for a long time. They can set up various types of subtle reactions from inside all of which can come either in the form of an internal disturbance or an external irreconcilability with nature. These obstacles have been recounted as being the major impediments to the practice of Yoga. Vydhi styna saaya pramda lasya avirati bhrntidarana alabdhabhmikatva anavasthitatvni cittavikepa te antary (I.30) these are the distractions of the mind; these are the impediments; these are the obstacles of which one has to be very cautious.
  

1.03_-_Invocation_of_Tara, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
  Tantra, only contain the deity visualized in front of us;
  whereas rituals of the third group, the Yoga Tantra,
  most often imply the deity visualized in' front of us
  and ourselves in the form of the deity.
  Finally, rituals of the fourth group, the AnuttaraYoga Tantra, propose either the deity visualized in
  front of us and ourselves as the deity perceived as

1.03_-_Japa_Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
  object:1.03 - Japa Yoga
  class:chapter
  author class:Swami Sivananda Saraswati
  subject class:Yoga
  
  Adhyaya III
  JAPA Yoga
  
  1. In this Iron Age, Japa Yoga is an easy way for attaining God-realisation.
  
  --
  
  34. Japa Yoga is the easiest, quickest, safest, surest, and cheapest, way for attaining God-realisation. Glory to the Lord! Glory, glory to His Name!
  
  35. O man! Take refuge in the Name. Nama (Name) and Nami (Lord) are inseparable.
  THUS ENDS JAPA Yoga
  

1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  object:1.03 - Self-Surrender in Works - The Way of The Gita
  class:The Synthesis Of Yoga
  class:chapter
  --
  
  IFE, NOT a remote silent or high-uplifted ecstatic BeyondLife alone, is the field of our Yoga. The 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 must be its central purpose. The means towards this supreme end is a self-giving of all our nature to the Divine. Everything must be given to the Divine within us, to the universal All and to the transcendent Supreme. An absolute concentration of our will, our heart and our thought on that one and manifold Divine, an unreserved self-consecration of our whole being to the Divine alone - this is the decisive movement, the turning of the ego to That which is infinitely greater than itself, its self-giving and indispensable surrender.
  
  --
  
  The Yoga of Divine Works
   mental being, has entered into the material body. All the rest is either auxiliary and subordinate or accidental and otiose; that only matters which sustains and helps the evolution of his nature and the growth or rather the progressive unfolding and discovery of his self and spirit.
  
  The aim set before our Yoga is nothing less than to hasten this supreme object of our existence here. Its process leaves behind the ordinary tardy method of slow and confused growth through the evolution of Nature. For the natural evolution is at its best an uncertain growth under cover, partly by the pressure of the environment, partly by a groping education and an ill-lighted purposeful effort, an only partially illumined and half-automatic use of opportunities with many blunders and lapses and relapses; a great portion of it is made up of apparent accidents and circumstances and vicissitudes, - though veiling a secret divine intervention and guidance. In Yoga we replace this confused crooked crab-motion by a rapid, conscious and self-directed evolution which is planned to carry us, as far as can be, in a straight line towards the goal set before us. In a certain sense it may be an error to speak of a goal anywhere in a progression which may well be infinite. Still we can conceive of an immediate goal, an ulterior objective beyond our present achievement towards which the soul in man can aspire. There lies before him the possibility of a new birth; there can be an ascent into a higher and wider plane of being and its descent to transform his members. An enlarged and illumined consciousness is possible that shall make of him a liberated spirit and a perfected force - and, if spread beyond the individual, it might even constitute a divine humanity or else a new, a supramental and therefore a superhuman race. It is this new birth that we make our aim: a growth into a divine consciousness is the whole meaning of our Yoga, an integral conversion to divinity not only of the soul but of all the parts of our nature.
  
  --
  * *
  Our purpose in Yoga is to exile the limited outward-looking
  
  --
   ego and to enthrone God in its place as the ruling Inhabitant of the nature. And this means, first, to disinherit desire and no longer accept the enjoyment of desire as the ruling human motive. The spiritual life will draw its sustenance not from desire but from a pure and selfless spiritual delight of essential existence. And not only the vital nature in us whose stamp is desire, but the mental being too must undergo a new birth and a transfiguring change. Our divided, egoistic, limited and ignorant thought and intelligence must disappear; in its place there must stream in the catholic and faultless play of a shadowless divine illumination which shall culminate in the end in a natural self-existent Truth-consciousness free from groping half-truth and stumbling error. Our confused and embarrassed ego-centred small-motived will and action must cease and make room for the total working of a swiftly powerful, lucidly automatic, divinely moved and guided unfallen Force. There must be implanted and activised in all our doings a supreme, impersonal, unfaltering and unstumbling will in spontaneous and untroubled unison with the will of the Divine. The unsatisfying surface play of our feeble egoistic emotions must be ousted and there must be revealed instead a secret deep and vast psychic heart within that waits behind them for its hour; all our feelings, impelled by this inner heart in which dwells the Divine, will be transmuted into calm and intense movements of a twin passion of divine
  Love and manifold Ananda. This is the definition of a divine humanity or a supramental race. This, not an exaggerated or even a sublimated energy of human intellect and action, is the type of the superman whom we are called to evolve by our Yoga.
  
  --
  
  The Yoga of Divine Works
   will create the form of a perfect living. A Yoga of works, a union with the Divine in our will and acts - and not only in knowledge and feeling - is then an indispensable, an inexpressibly important element of an integral Yoga. The conversion of our thought and feeling without a corresponding conversion of the spirit and body of our works would be a maimed achievement.
  
  --
  
  This total consecration and surrender and this resultant entire transformation and free transmission make up the whole fundamental means and the ultimate aim of an integral KarmaYoga.
  
  --
   able to fulfil the Divine in life; life for them will be a meaningless undivine inconsequence. Not for them the true victory that shall be the key to the riddle of our terrestrial existence; their love will not be the absolute love triumphant over self, their knowledge will not be the total consciousness and the all-embracing knowledge. It is possible, indeed, to begin with knowledge or
  Godward emotion solely or with both together and to leave works for the final movement of the Yoga. But there is then this disadvantage that we may tend to live too exclusively within, subtilised in subjective experience, shut off in our isolated inner parts; there we may get incrusted in our spiritual seclusion and find it difficult later on to pour ourselves triumphantly outwards and apply to life our gains in the higher Nature. When we turn to add this external kingdom also to our inner conquests, we shall find ourselves too much accustomed to an activity purely subjective and ineffective on the material plane. There will be an immense difficulty in transforming the outer life and the body.
  
  --
  
  But still each must follow his nature, and there are always difficulties that have to be accepted for some time if we are to pursue our natural path of Yoga. Yoga is after all primarily a change of the inner consciousness and nature, and if the balance of our parts is such that this must be done first with an initial exclusiveness and the rest left for later handling, we must accept the apparent imperfection of the process. Yet would the ideal working of an integral Yoga be a movement, even from the beginning, integral in its process and whole and many-sided in
  
  --
  
  The Yoga of Divine Works
   its progress. In any case our present preoccupation is with a
  Yoga, integral in its aim and complete movement, but starting from works and proceeding by works although at each step more and more moved by a vivifying divine love and more and more illumined by a helping divine knowledge.
  
  --
  * *
  The greatest gospel of spiritual works ever yet given to the race, the most perfect system of KarmaYoga known to man in the past, is to be found in the Bhagavad Gita. In that famous episode of the
  Mahabharata the great basic lines of KarmaYoga are laid down for all time with an incomparable mastery and the infallible eye of an assured experience. It is true that the path alone, as the ancients saw it, is worked out fully: the perfect fulfilment, the highest secret1 is hinted rather than developed; it is kept back as an unexpressed part of a supreme mystery. There are obvious reasons for this reticence; for the fulfilment is in any case a matter for experience and no teaching can express it. It cannot be described in a way that can really be understood by a mind that has not the effulgent transmuting experience. And for the soul that has passed the shining portals and stands in the blaze of the inner light, all mental and verbal description is as poor as it is superfluous, inadequate and an impertinence. All divine consummations have perforce to be figured by us in the inapt and deceptive terms of a language which was made to fit the normal experience of mental man; so expressed, they can be rightly understood only by those who already know, and, knowing, are able to give these poor external terms a changed, inner and transfigured sense. As the Vedic Rishis insisted in the beginning, the words of the supreme wisdom are expressive only to those who are already of the wise. The Gita at its cryptic close may seem by its silence to stop short of that solution for which we are seeking; it pauses at the borders of the highest spiritual mind and does not cross them into the splendours of the supramental
  1
  --
  
  What then are the lines of KarmaYoga laid down by the
  Gita? Its key principle, its spiritual method, can be summed up as the union of two largest and highest states or powers of consciousness, equality and oneness. The kernel of its method is an unreserved acceptance of the Divine in our life as in our inner self and spirit. An inner renunciation of personal desire leads to equality, accomplishes our total surrender to the Divine, supports a delivery from dividing ego which brings us oneness.
  --
  
  The Yoga of Divine Works
   an independent ego, chooses what object we shall seek, whether by reasoned will or unreflecting impulse, at any moment of our existence. If, on the contrary, we live in the unifying reality of the Brahman, then we go beyond the ego and overstep Nature.
  --
  
  The Yoga of Divine Works
   liberty, we shall no longer cling to this shackled so-called freewill, a puppet freedom ignorant, illusory, relative, bound to the error of its own inadequate vital motives and mental figures.
  --
  
  The Yoga of Divine Works
   determines the experiences of the egoistic human consciousness swinging in Nature's uncertain balance.
  --
  3
  It is not indispensable for the KarmaYoga to accept implicitly all the philosophy of the Gita. We may regard it, if we like, as a statement of psychological experience useful as a practical basis for the Yoga; here it is perfectly valid and in entire consonance with a high and wide experience. For this reason I have thought it well to state it here, as far as possible in the language of modern thought, omitting all that belongs to metaphysics rather than to psychology.
  
  --
  
  The Yoga of Divine Works
   divided Nature, desire and ego-sense. And of these two desire has its native home in the emotions and sensations and instincts and from there affects thought and volition; ego-sense lives indeed in these movements, but it casts its deep roots also in the thinking mind and its will and it is there that it becomes fully selfconscious. These are the twin obscure powers of the obsessing world-wide Ignorance that we have to enlighten and eliminate.
  --
  The test it lays down is an absolute equality of the mind and the heart to all results, to all reactions, to all happenings. If good fortune and ill fortune, if respect and insult, if reputation and obloquy, if victory and defeat, if pleasant event and sorrowful event leave us not only unshaken but untouched, free in the emotions, free in the nervous reactions, free in the mental view, not responding with the least disturbance or vibration in any spot of the nature, then we have the absolute liberation to which the Gita points us, but not otherwise. The tiniest reaction is a proof that the discipline is imperfect and that some part of us accepts ignorance and bondage as its law and clings still to the old nature. Our self-conquest is only partially accomplished; it is still imperfect or unreal in some stretch or part or smallest spot of the ground of our nature. And that little pebble of imperfection may throw down the whole achievement of the
  Yoga!
  There are certain semblances of an equal spirit which must not be mistaken for the profound and vast spiritual equality which the Gita teaches. There is an equality of disappointed resignation, an equality of pride, an equality of hardness and indifference: all these are egoistic in their nature. Inevitably they come in the course of the sadhana, but they must be rejected or transformed into the true quietude. There is too, on a higher level, the equality of the stoic, the equality of a devout resignation or a sage detachment, the equality of a soul aloof from the world and indifferent to its doings. These too are insufficient; first approaches they can be, but they are at most early soul-phases only or imperfect mental preparations for our entry into the true and absolute self-existent wide evenness of the spirit.
  --
  
  The Yoga of Divine Works
   life are strongly shaken; unmoved there on the bedrock of our life, we must separate the soul watching behind or immune deep within from these outer workings of our nature. Afterwards, extending this calm and steadfastness of the detached soul to its instruments, it will become slowly possible to radiate peace from the luminous centre to the darker peripheries. In this process we may take the passing help of many minor phases; a certain stoicism, a certain calm philosophy, a certain religious exaltation may help us towards some nearness to our aim, or we may call in even less strong and exalted but still useful powers of our mental nature. In the end we must either discard or transform them and arrive instead at an entire equality, a perfect self-existent peace within and even, if we can, a total unassailable, self-poised and spontaneous delight in all our members.
  --
  
  Equality, renunciation of all desire for the fruit of our works, action done as a sacrifice to the supreme Lord of our nature and of all nature, - these are the three first Godward approaches in the Gita's way of KarmaYoga.
  

1.03_-_Spiritual_Realisation,_The_aim_of_Bhakti-Yoga, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  object:1.03 - Spiritual Realisation, The aim of Bhakti-Yoga
  author class:Swami Vivekananda
  subject class:Yoga
  religion class:Hinduism
  --
  CHAPTER III
  SPIRITUAL REALISATION, THE AIM OF BHAKTI-Yoga
  
  --
  
  Bhakti-Yoga, as we have said, is divided into the Gauni or the preparatory, and the Par or the supreme forms. We shall find, as we go on, how in the preparatory stage we unavoidably stand in need of many concrete helps to enable us to get on; and indeed the mythological and symbological parts of all religions are natural growths which early environ the aspiring soul and help it Godward. It is also a significant fact that spiritual giants have been produced only in those systems of religion where there is an exuberant growth of rich mythology and ritualism. The dry fanatical forms of religion which attempt to eradicate all that is poetical, all that is beautiful and sublime, all that gives a firm grasp to the infant mind tottering in its Godward way the forms which attempt to break down the very ridge-poles of the spiritual roof, and in their ignorant and superstitious conceptions of truth try to drive away all that is life-giving, all that furnishes the formative material to the spiritual plant growing in the human soul such forms of religion too soon find that all that is left to them is but an empty shell, a contentless frame of words and sophistry with perhaps a little flavour of a kind of social scavengering or the socalled spirit of reform.
  

1.03_-_The_Armour_of_Grace, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  subject:Integral Yoga
  1:To walk through life armoured against all fear, peril and disaster, only two things are needed, two that go always together - the Grace of the Divine Mother and on your side an inner state made up of faith, sincerity and surrender. Let your faith be pure, candid and perfect. An egoistic faith in the mental and vital being tainted by ambition, pride, vanity, mental arrogance, vital self-will, personal demand, desire for the petty satisfactions of the lower nature is a low and smoke-obscured flame that cannot burn upwards to heaven. Regard your life as given you only for the divine work and to help in the divine manifestation. Desire nothing but the purity, force, light, wideness, calm, Ananda of the divine consciousness and its insistence to transform and perfect your mind, life and body. Ask for nothing but the divine, spiritual and supramental Truth, its realisation on earth and in you and in all who are called and chosen and the conditions needed for its creation and its victory over all opposing forces.

1.03_-_The_End_of_the_Intellect, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  author class:Satprem
  subject class:Integral Yoga
  
  --
  Sri Aurobindo had spent fourteen years traveling the Western path; it would take him almost as much time to travel India's path and to reach the "peak" of traditional yogic realizations, the starting-point of his own work. What is most interesting for us, however, is that Sri Aurobindo traveled this traditional path, which we may therefore consider as a preparation, outside all customary rules, as a freelancer,
  as it were, or rather as an explorer who does not care about precautions and maps, and hence avoids many unnecessary detours simply because he has the courage to forge straight ahead. Thus, it was not in seclusion or in the lotus position or under the guidance of an enlightened Master that Sri Aurobindo undertook the journey, but just as we might do it ourselves, without any special knowledge, right in the midst of everyday life a life as busy and hectic as ours can be and all alone. Sri Aurobindo's first secret is probably a persistent refusal to cut life in two action vs. meditation, inner vs. outer, and the whole range of our false divisions; from the day he thought of Yoga, he put everything into it, high and low, inside and outside, and he set out without ever looking back. Sri Aurobindo does not come to demonstrate exceptional qualities in an exceptional environment; he comes to show us what is possible for man, and to prove that the exceptional is only a normal possibility not yet mastered, just as the supernatural, as he said, is that the nature of which we have not attained or do not yet know, or the means of which we have not yet conquered.20 Ultimately, everything in this world is a matter of proper concentration; there is nothing that will not finally yield to a wellapplied concentration.
  When he went ashore on the Apollo Bunder in Bombay, he was overtaken by a spontaneous spiritual experience, a vast calm; but he had more immediate concerns of food and survival. Sri Aurobindo was twenty. He found a position with the Maharaja of Baroda, as 20
  --
  but something behind it which uses it: The capital period of my intellectual development, Sri Aurobindo confided to a disciple, was when I could see clearly that what the intellect said might be correct and not correct, that what the intellect justified was true and its opposite also was true. I never admitted a truth in the mind without simultaneously keeping it open to the contrary of it. . . . And the first result was that the prestige of the intellect was gone!24
  Sri Aurobindo had come to a turning point; temples did not interest him and books were empty. A friend advised him to practice Yoga, but Sri Aurobindo refused: A Yoga which requires me to give up the world is not for me,25 he moreover added: a solitary salvation leaving the world to its fate was felt as almost distasteful. 26 Then one day Sri Aurobindo witnessed a curious scene, though not uncommon in India (to be sure, banality is often the best trigger of inner movements),
  when his brother Barin was ill with a severe fever. (Barin, born while Sri Aurobindo was in England, was Sri Aurobindo's secret emissary in the organization of Indian resistance in Bengal.) One of those halfnaked wandering monks appeared. He was probably begging for food from door to door as is their custom, when he saw Barin rolled up in blankets, shivering with fever. Without a word, he asked for a glass of 23
  --
  water, drew a sign, chanted a mantra, and had Barin drink the water.
  Five minutes later Barin was cured, and the monk had disappeared. Sri Aurobindo had heard about the strange powers of these ascetics, but now he had seen it with his own eyes. He suddenly realized that Yoga could serve other purposes than escape from the world. And he needed power to liberate India: The agnostic was in me, the atheist was in me,
  the skeptic was in me and I was not absolutely sure that there was a God at all. . . . I felt there must be a mighty truth somewhere in this Yoga. . . . So when I turned to the Yoga and resolved to practise it and find out if my idea was right, I did it in this spirit and with this prayer to Him, "If Thou art, then Thou knowest my heart. Thou knowest that I
  do not ask for Mukti [liberation], I do not ask for anything which others ask for. I ask only for strength to uplift this nation, I ask only to be allowed to live and work for this people whom I love." 27 That is how Sri Aurobindo set out on the road.

1.03_-_The_Human_Disciple, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Yet it is precisely this secret for which he does not ask, or at least so much of the knowledge as is necessary to lead him into a higher life, to which the divine Teacher intends to lead this disciple; for he means him to give up all dharmas except the one broad and vast rule of living consciously in the Divine and acting from that consciousness. Therefore after testing the completeness of his revolt from the ordinary standards of conduct, he proceeds to tell him much that has to do with the state of the soul, but nothing of any outward rule of action. He must be equal in soul, abandon the desire of the fruits of work, rise above his intellectual notions of sin and virtue, live and act in
  Yoga with a mind in Samadhi, firmly fixed, that is to say, in the
  Divine alone. Arjuna is not satisfied: he wishes to know how the change to this state will affect the outward action of the man, what result it will have on his speech, his movements, his state, what difference it will make in this acting, living human being. Krishna persists merely in enlarging upon the ideas he has already brought forward, on the soul-state behind the action, not on the action itself. It is the fixed anchoring of the intelligence in a state of desireless equality that is the one thing needed.
  --
  
  The rest of Arjuna's questions and utterances proceed from the same temperament and character. When he is told that once the soul-state is assured there need be no apparent change in the action, he must act always by the law of his nature, even if the act itself seem faulty and deficient compared with that of another law than his own, he is troubled. The nature! but what of this sense of sin in the action with which he is preoccupied? is it not this very nature which drives men as if by force and even against their better will into sin and guilt? His practical intelligence is baffled by Krishna's assertion that it was he who in ancient times revealed to Vivasvan this Yoga, since lost, which he is now again revealing to Arjuna, and by his demand for an explanation he provokes the famous and oft-quoted statement of Avatarhood and its mundane purpose. He is again perplexed by the words in which Krishna continues to reconcile action and renunciation of action and asks once again for a decisive statement of that which is the best and highest, not this "mingled" word. When he realises fully the nature of the Yoga which he is bidden to embrace, his pragmatic nature accustomed to act from mental will and preference and desire is appalled by its difficulty and he asks what is the end of the soul which attempts and fails, whether it does not lose both this life of human activity and thought and emotion which it has left behind and the Brahmic consciousness to which it aspires and falling from both perish like a dissolving cloud?
  When his doubts and perplexities are resolved and he knows that it is the Divine which must be his law, he aims again and always at such clear and decisive knowledge as will guide him practically to this source and this rule of his future action. How

1.03_-_The_Psychic_Prana, #Raja-Yoga, #Swami Vivkenanda, #unset
  subject class:Hinduism
  subject class:Yoga
  class:chapter
  --
  
  Thus the rousing of the Kundalini is the one and only way to attaining Divine Wisdom, superconscious perception, realisation of the spirit. The rousing may come in various ways, through love for God, through the mercy of perfected sages, or through the power of the analytic will of the philosopher. Wherever there was any manifestation of what is ordinarily called supernatural power or wisdom, there a little current of Kundalini must have found its way into the Sushumna. Only, in the vast majority of such cases, people had ignorantly stumbled on some practice which set free a minute portion of the coiled-up Kundalini. All worship, consciously or unconsciously, leads to this end. The man who thinks that he is receiving response to his prayers does not know that the fulfilment comes from his own nature, that he has succeeded by the mental attitude of prayer in waking up a bit of this infinite power which is coiled up within himself. What, thus, men ignorantly worship under various names, through fear and tribulation, the Yogi declares to the world to be the real power coiled up in every being, the mother of eternal happiness, if we but know how to approach her. And Rja-Yoga is the science of religion, the rationale of all worship, all prayers, forms, ceremonies, and miracles.
  

1.03_-_YIBHOOTI_PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  author class:Patanjali
  subject class:Yoga
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  Patanjali Yoga Sutras
  
  --
  
  tasya bhoomishu viniYogah
  
  --
  
  Patanjali Yoga Sutras
  
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  Patanjali Yoga Sutras
  
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  Patanjali Yoga Sutras
  
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  Patanjali Yoga Sutras
  
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  Patanjali Yoga Sutras
  
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  Patanjali Yoga Sutras
  
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  Patanjali Yoga Sutras
  
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  Patanjali Yoga Sutras
  
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  Patanjali Yoga Sutras
  
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  Patanjali Yoga Sutras
  
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  Patanjali Yoga Sutras
  
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  Patanjali Yoga Sutras
  
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  Patanjali Yoga Sutras
  
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  Patanjali Yoga Sutras
  
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  Patanjali Yoga Sutras
  
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  Patanjali Yoga Sutras
  
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  Patanjali Yoga Sutras
  

1.040_-_Re-Educating_the_Mind, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  author class:Swami Krishnananda
  subject class:Yoga
  class:chapter
  --
  
  The removal of the impediments to the practice of Yoga is said to be possible by meditation on reality, to give an ultimate solution to the problem. This is finally the only solution to all difficulties. There can be tentative solutions, but a final solution is not possible unless one resorts to the ultimate cause of all things, from which everything proceeds and of which everything is an effect. But, as we observed, the generals that are behind particulars the universals that are at the back of all visible objects are incapable of human comprehension. And, inasmuch as it is these universals that are the realities, a proper attention to the nature of these mysterious principles would be not an easy matter for the mind, which is used to perception of external things.
  
  --
  
  It is very well known why we practise Yoga, or for the matter of that, why we engage ourselves in any activity at all. The purpose is to fulfil a wish, whether it is a particularised one or a larger one. This wish is supposed to be fulfilled by the practice of concentration of mind. Here, it would be advantageous to note how a wish can be fulfilled by mere concentration of mind. If that had not been the case, why should be there any attempt at all at concentration? Is it possible to fulfil a desire, or come to the attainment of any wish, for the matter of that, by concentration of mind? The answer is yes, as given by the science of Yoga. Any wish can be fulfilled, whatever it be, on earth or in heaven, provided we can adjust our thoughts properly, in a prescribed manner. The absence of success in the pursuit of any objective is due to absence of sufficient concentration on the objective. We are not fully interested in anything, as I mentioned sometime back. That is the reason why we cannot achieve anything fully. There is nothing in this world which can draw our attention wholly, and that is why nothing comes to us as we expect it. A half-hearted friendship with anything in this world cannot lead to a permanent success in the matter of union with that object, or utilisation of that object for one's purpose.
  
  --
  
  We have a subtle distractedness in our mind on account of the presence of an absence of friendliness with things. This will cut at the root of all the yogic practice, because Yoga is the attempt to contact Ultimate Reality. It is not a mere social contact that we are trying here, but a contact of utter being the basic reality that is in everything. So there is a requisition for a complete transformation of our personality, inwardly as well as outwardly, even on the unconscious level not merely outwardly so that we get attuned to the structure of anything and everything in the world, under every condition.
  

1.045_-_Piercing_the_Structure_of_the_Object, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  author class:Swami Krishnananda
  subject class:Yoga
  class:chapter
  --
  
  This sutra has reference to certain specialties of the Samkhya philosophy on which the Yoga system of Patanjali, particularly, is based. Of course, it has no contradistinction from other systems of thought as far as the practical aspects are concerned, but the point made in this sutra is that the advance in meditation, or the progress one makes in meditation, is commensurate with the various stages of the manifestation of what is called prakriti in the Samkhya. The indeterminable, or alinga mentioned in this sutra, is nothing but the pradhana or the prakriti of the Samkhya.
  
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  The bondage of the jiva consists in the isolation of its experiencing unit, namely, consciousness, from the object of its experience. This is the reason why there is desire of every kind. A desire is nothing but an attempt of consciousness to gain what is not contained within its own self. The content of consciousness is what is desired by consciousness, but that content is cut off due to a peculiar phenomenon that has arisen, and the phenomenon is the principle of isolation of the subject from the object. The purpose of Yoga is to bring about a reunion of this twofold principle known as the subject and the object, so that it may go back to the original condition where it was not so separated. The means of action in the process of meditation, of course, is consciousness itself; we may call it mind in a grosser form.
  
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  So in the various methods of meditation prescribed by Patanjali, he takes us, stage by stage, from the grosser form to the subtler form, from the consciousness of the five elements, which is the lowest form of experience that we can have, higher up to the tanmatras, which are the subtler principles behind the elements, and then to the ahamkara, the mahat and the prakriti, and finally to the supreme purusha itself. The resting of the purusha in its own consciousness is called kaivalya or moksha. The aim of Yoga is liberation which is another name for the non-objectification of the consciousness of the purusha by means of manifestation through the forms of prakriti, and a resting of the purusha in its own self, in its Supreme Absoluteness. .
  
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  These stages of meditation are referred to in a sutra of Patanjali from his first chapter, and these stages are designated by him as savitarka, savichara, sananda and sasmita. These are all peculiar technical words of the Yoga philosophy, which simply mean the conditions of gross consciousness, subtle consciousness, cause consciousness and reality consciousness. Though he has mentioned only four stages for the purpose of a broad division of the process of ascent, we can subdivide these into many more. As a matter of fact, when we actually come to it and begin to practise, we will find that we have to pass through various stages, just as we do in a course of education. Though we may designate a particular year of study as being the first grade, second grade, third grade, etc., even in each grade we will find there are various stages of study through the divisions of the syllabus or the curriculum of study.
  

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