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


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

TOPICS
SEE ALSO


AUTH

BOOKS
General_Principles_of_Kabbalah
Savitri
The_Diamond_Sutra
The_Seals_of_Wisdom

IN CHAPTERS TITLE
1956-03-14_-_Dynamic_meditation_-_Do_all_as_an_offering_to_the_Divine_-_Significance_of_23.4.56._-_If_twelve_men_of_goodwill_call_the_Divine

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0.00_-_INTRODUCTION
0.03_-_Letters_to_My_little_smile
0.06_-_Letters_to_a_Young_Sadhak
0.10_-_Letters_to_a_Young_Captain
0_1970-04-11
03.06_-_Here_or_Otherwhere
1.02_-_Karmayoga
1.04_-_The_Core_of_the_Teaching
1.04_-_The_Divine_Mother_-_This_Is_She
1.05_-_The_Belly_of_the_Whale
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.08_-_Adhyatma_Yoga
1.08_-_Origin_of_Rudra:_his_becoming_eight_Rudras
1.12_-_The_Significance_of_Sacrifice
1.12_-_The_Sociology_of_Superman
1.13_-_Conclusion_-_He_is_here
1.25_-_Temporary_Kings
1.34_-_The_Myth_and_Ritual_of_Attis
1.43_-_Dionysus
1.46_-_The_Corn-Mother_in_Many_Lands
1.53_-_The_Propitation_of_Wild_Animals_By_Hunters
1.59_-_Killing_the_God_in_Mexico
1914_08_18p
1915_11_02p
1918_07_12p
1929-04-28_-_Offering,_general_and_detailed_-_Integral_Yoga_-_Remembrance_of_the_Divine_-_Reading_and_Yoga_-_Necessity,_predetermination_-_Freedom_-_Miracles_-_Aim_of_creation
1929-07-28_-_Art_and_Yoga_-_Art_and_life_-_Music,_dance_-_World_of_Harmony
1951-02-22_-_Surrender,_offering,_consecration_-_Experiences_and_sincerity_-_Aspiration_and_desire_-_Vedic_hymns_-_Concentration_and_time
1951-04-19_-_Demands_and_needs_-_human_nature_-_Abolishing_the_ego_-_Food-_tamas,_consecration_-_Changing_the_nature-_the_vital_and_the_mind_-_The_yoga_of_the_body__-_cellular_consciousness
1953-12-30
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1956-03-14_-_Dynamic_meditation_-_Do_all_as_an_offering_to_the_Divine_-_Significance_of_23.4.56._-_If_twelve_men_of_goodwill_call_the_Divine
1956-05-30_-_Forms_as_symbols_of_the_Force_behind_-_Art_as_expression_of_contact_with_the_Divine_-_Supramental_psychological_perfection_-_Division_of_works_-_The_Ashram,_idle_stupidities
1956-06-06_-_Sign_or_indication_from_books_of_revelation_-_Spiritualised_mind_-_Stages_of_sadhana_-_Reversal_of_consciousness_-_Organisation_around_central_Presence_-_Boredom,_most_common_human_malady
1958-04-23_-_Progress_and_bargaining
1.bni_-_Raga_Ramkali
2.02_-_Indra,_Giver_of_Light
2.07_-_The_Supreme_Word_of_the_Gita
2.08_-_AT_THE_STAR_THEATRE_(II)
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
2.1.1_-_The_Nature_of_the_Vital
2.2.01_-_Work_and_Yoga
2.2.05_-_Creative_Activity
2.2.7.01_-_Some_General_Remarks
2.3.05_-_Sadhana_through_Work_for_the_Mother
3.04_-_The_Way_of_Devotion
3.2.4_-_Sex
3.4.1.06_-_Reading_and_Sadhana
7.13_-_The_Conquest_of_Knowledge
Book_of_Exodus
Book_of_Genesis
Epistle_to_the_Romans
Sayings_of_Sri_Ramakrishna_(text)
The_Dwellings_of_the_Philosophers

PRIMARY CLASS

SIMILAR TITLES
as an offering

DEFINITIONS


TERMS STARTING WITH


TERMS ANYWHERE

arya ::: an aspiring soul, one who rises to the noble aspiration and who does the great labour as an offering in order to arrive at the good and the bliss. [Ved.] ::: aryah [nominative]

burn ::: 1. To be very eager; aflame with activity, as to be on fire. 2. To emit heat or light by as if by combustion; to flame.. 3. To give off light or to glow brightly. 4. To light; a candle; incense, etc.) as an offering. 5. To suffer punishment or death by or as if by fire; put to death by fire. 6. To injure, endanger, or damage with or as if with fire. 7. Fig. To be consumed with strong emotions; be aflame with desire; anger; etc. 8. To shine intensely; to seem to glow as if on fire. burns, burned, burnt, burning.

Chhinnamasta Tantrika (Sanskrit) Chinnamastā Tāntrika [from chinna severed + masta head] Buddhist tantric sect named for the goddess Chhinnamasta, represented with a decapitated head. In their highest initiation, the adept “must ‘cut off his own head with the right hand, holding it in the left.’ Three streams of blood gush out from the headless trunk. One of these is directed into the mouth of the decapitated head . . .; the other is directed toward the earth as an offering of the pure, sinless blood to mother Earth; and the third gushes toward heaven, as a witness for the sacrifice of ‘self-immolation.’ Now, this had a profound Occult significance which is known only to the initiated . . .” (BCW 4:265-6).

gandhaghatikā. (T. spos snod; C. xianglu; J. koro; K. hyangno 香爐). In Sanskrit, "censer," "incense burner"; a small stove with a perforated lid, both typically made of bronze or pottery, in which incense is burned as an offering during the performance of a ritual. In certain VINAYA traditions, such as the DHARMAGUPTAKA (see SIFEN LÜ), the censer is included in a list of eighteen requisites (S. astādasadravya; see PARIsKĀRA; NIsRAYA) that monks were allowed to keep, along with tooth cleaners, soap, the three robes, water bottle, begging bowl, sitting mat, walking staff, water filter, handkerchief, knife, fire starter, tweezers, sleeping hammock, sutras, vinaya texts, buddha images, and bodhisattva images.

Haoma (Avestan) Hūm (Pahlavi) Homa (Persian) The Tree of Life; there are two haomas: the yellow or golden earthly haoma, which when prepared and used as an offering for sacrifice is the king of healing plants, the most sacred and powerful of all the offerings prescribed in the Mazdean scriptures. This haoma is equivalent to the Hindu soma — the sacred drink used in the temples, and is said to endow he who drinks it with the property of mind.

Human sacrifice: The ceremonial killing of a human being as an offering to a god or for other mystical or magical purposes.

  "In the spiritual sense, however, sacrifice has a different meaning — it does not so much indicate giving up what is held dear as an offering of oneself, one"s being, one"s mind, heart, will, body, life, actions to the Divine. It has the original sense of ‘making sacred" and is used as an equivalent of the word yajna. When the Gita speaks of the ‘sacrifice of knowledge", it does not mean a giving up of anything, but a turning of the mind towards the Divine in the search for knowledge and an offering of oneself through it. It is in this sense, too, that one speaks of the offering or sacrifice of works. The Mother has written somewhere that the spiritual sacrifice is joyful and not painful in its nature. On the spiritual path, very commonly, if a seeker still feels the old ties and responsibilities strongly he is not asked to sever or leave them, but to let the call in him grow till all within is ready. Many, indeed, come away earlier because they feel that to cut loose is their only chance, and these have to go sometimes through a struggle. But the pain, the struggle, is not the essential character of this spiritual self-offering.” Letters on Yoga

“In the spiritual sense, however, sacrifice has a different meaning—it does not so much indicate giving up what is held dear as an offering of oneself, one’s being, one’s mind, heart, will, body, life, actions to the Divine. It has the original sense of ‘making sacred’ and is used as an equivalent of the word yajna. When the Gita speaks of the ‘sacrifice of knowledge’, it does not mean a giving up of anything, but a turning of the mind towards the Divine in the search for knowledge and an offering of oneself through it. It is in this sense, too, that one speaks of the offering or sacrifice of works. The Mother has written somewhere that the spiritual sacrifice is joyful and not painful in its nature. On the spiritual path, very commonly, if a seeker still feels the old ties and responsibilities strongly he is not asked to sever or leave them, but to let the call in him grow till all within is ready. Many, indeed, come away earlier because they feel that to cut loose is their only chance, and these have to go sometimes through a struggle. But the pain, the struggle, is not the essential character of this spiritual self-offering.” Letters on Yoga

kasmai devaya havisa vidhema ::: to what godhead shall we give (all our life and activities) as an offering. [RV 10.121; Svet. 4.13]

mizuko kuyo. (水子供養). In Japanese, lit., "offering to a child of the waters," viz., "ceremony for an aborted fetus"; a memorial ceremony performed by women and their families on behalf of the spirits of aborted, miscarried, and stillborn fetuses. Abortion is legal and widely practiced in contemporary Japan and this ceremony has become increasingly common since the 1970s as a way both to placate the potentially malevolent spirit of an aborted fetus and to comfort the woman who chose to undertake the procedure. Images of the BODHISATTVA Jizo (KsITIGARBHA) in the form of a child are enshrined at temples, roadside shrines, or even family altars, and dedicated to the spirit of the fetus. In temples where this ceremony is common, small images of the bodhisattva are made available, which will then be typically garbed in either red bibs and caps or baby clothes so as to represent the fetus, with chanting performed and offerings made before the image. The mizuko kuyo ceremony was originally performed as an offering service to Jizo, the patron bodhisattva of children, but evolved during the Edo period in Japan into a ceremony for aborted fetuses or victims of infanticide, along the lines of other rituals performed for the ancestors of a family lineage. (Given the widespread famines of the time, some parents may have thought it better to offer children the prospect of a better rebirth than the suffering of continued starvation or unremitting sickness.) Because of this connection to Jizo, a hymn commonly sung at contemporary ceremonies is an indigenous Japanese Buddhist composition that calls on Jizo to protect the spirit of a deceased child and lead him or her to buddhahood. The mizuko kuyo may be performed at any time of the year but is especially prevalent on days dedicated to rituals for deceased ancestors, such as the Bon Festival in August.

Omer :::
Omer is a dry measure mentioned in the Torah; the measure of barley brought as an offering on the second day of Pesach, after which the grain of the new harvest is permitted to be eaten; the 49 day period of counting from the time of this offering until the festival of Shavuot. See Sefirat HaOmer


parach'um. (囉). In Korean, "cymbal dance," a CHAKPoP ritual dance performed by Buddhist monks during such Korean Buddhist rites as the YoNGSANJAE, using a cymbal (para). This dance is supposedly performed in veneration of, and as an offering to, the Buddha. One of the types of parach'um is known as "thousand-handed cymbal dance" (ch'onsu para) and is performed while other monks chant in honor of the thousand-armed form of the BODHISATTVA AVALOKITEsVARA (see SĀHASRABHUJASĀHASRANETRĀVALOKITEsVARA). This dance is considered to be extremely masculine, owing to its confident and strong motions, and thus is almost always performed by monks. In this dance, an even number of dancers (generally between two and ten), dressed in ceremonial robes with long sleeves, grasp with both hands the two cymbals, which are larger than dinner plates. The dancers raise and lower the cymbals, bringing them clashing together in front of their bodies and over their heads. This sound is intended to lead sentient beings towards the path to buddhahood. The tempo is quicker than that of the butterfly dance (NABICH'UM), and, as the dancers turn, they also manipulate the shiny cymbals so that they flash beautifully.

SACRIFICE. ::: Does noi so mucb indicate giving up what is held dear as an offering of oneself, one's being, one’s mind, heart, will, body, life, actions to the Divine. It has the original sense of ‘ making sacred ' and is used as an equivalent of yajna.

Saddharmapundarīkasutra. (T. Dam pa'i chos padma dkar po'i mdo; C. Miaofa lianhua jing/Fahua jing; J. Myohorengekyo/Hokekyo; K. Myobop yonhwa kyong/Pophwa kyong 妙法蓮華經/法華經). In Sanskrit, "Sutra of the White Lotus of the True Dharma," and known in English simply as the "Lotus Sutra"; perhaps the most influential of all MAHĀYĀNA sutras. The earliest portions of the text were probably composed as early as the first or second centuries of the Common Era; the text gained sufficient renown in India that a number of chapters were later interpolated into it. The sutra was translated into Chinese six times and three of those translations are extant. The earliest of those is that made by DHARMARAKsA, completed in 286. The most popular is that of KUMĀRAJĪVA in twenty-eight chapters, completed in 406. The sutra was translated into Tibetan in the early ninth century. Its first translation into a European language was that of EUGÈNE BURNOUF into French in 1852. The Saddharmapundarīkasutra is perhaps most famous for its parables, which present, in various versions, two of the sutra's most significant doctrines: skill-in-means (UPĀYA) and the immortality of the Buddha. In the parable of the burning house, a father lures his children from a conflagration by promising them three different carts, but when they emerge they find instead a single, magnificent cart. The three carts symbolize the sRĀVAKA vehicle, the PRATYEKABUDDHA vehicle, and the BODHISATTVA vehicle, while the one cart is the "one vehicle" (EKAYĀNA), the buddha vehicle (BUDDHAYĀNA). This parable indicates that the Buddha's previous teaching of three vehicles (TRIYĀNA) was a case of upāya, an "expedient device" or "skillful method" designed to attract persons of differing capacities to the dharma. In fact, there is only one vehicle, the vehicle whereby all beings proceed to buddhahood. In the parable of the conjured city, a group of weary travelers take rest in a magnificent city, only to be told later that it is a magical creation. This conjured city symbolizes the NIRVĀnA of the ARHAT; there is in fact no such nirvāna as a final goal in Buddhism, since all will eventually follow the bodhisattva's path to buddhahood. The apparently universalistic doctrine articulated by the sutra must be understood within the context of the sectarian polemics in which the sutra seems to have been written. The doctrine of upāya is intended in part to explain the apparent contradiction between the teachings that appear in earlier sutras and those of the Saddharmapundarīkasutra. The former are relegated to the category of mere expedients, with those who fail to accept the consummate teaching of the Saddharmapundarīkasutra as the authentic word of the Buddha (BUDDHAVACANA) repeatedly excoriated by the text itself. In a device common in Mahāyāna sutras, the sutra itself describes both the myriad benefits that accrue to those who recite, copy, and revere the sutra, as well as the misfortune that will befall those who fail to do so. The immortality of the Buddha is portrayed in the parable of the physician, in which a father feigns death in order to induce his sons to commit to memory an antidote to poison. The apparent death of the father is compared to the Buddha's entry into nirvāna, something which he only pretended to do in order to inspire his followers. Elsewhere in the sutra, the Buddha reveals that he did not achieve enlightenment as the prince Siddhārtha who left his palace, but in fact had achieved enlightenment eons before; the well-known version of his departure from the palace and successful quest for enlightenment were merely a display meant to inspire the world. The immortality of the Buddha (and other buddhas) is also demonstrated when a great STuPA emerges from the earth. When the door to the funerary reliquary is opened, ashes and bones are not found, as would be expected, but instead the living buddha PRABHuTARATNA, who appears in his stupa whenever the Saddharmapundarīkasutra is taught. sĀKYAMUNI joins him on his seat, demonstrating another central Mahāyāna doctrine, the simultaneous existence of multiple buddhas. Other famous events described in the sutra include the miraculous transformation of a NĀGA princess into a buddha after she presents a gem to sākyamuni and the tale of a bodhisattva who immolates himself in tribute to a previous buddha. The sutra contains several chapters that function as self-contained texts; the most popular of these is the chapter devoted to the bodhisattva AVALOKITEsVARA, which details his ability to rescue the faithful from various dangers. The Saddharmapundarīkasutra was highly influential in East Asia, inspiring both a range of devotional practices as well as the creation of new Buddhist schools that had no Indian analogues. The devotional practices include those extolled by the sutra itself: receiving and keeping the sutra, reading it, memorizing and reciting it, copying it, and explicating it. In East Asia, there are numerous tales of the miraculous benefits of each of these practices. The practice of copying the sutra (or having it copied) was a particularly popular form of merit-making either for oneself or for departed family members. Also important, especially in China, was the practice of burning either a finger or one's entire body as an offering to the Buddha, emulating the self-immolation of the bodhisattva BHAIsAJYARĀJA in the twenty-third chapter (see SHESHEN). In the domain of doctrinal developments, the Saddharmapundarīkasutra was highly influential across East Asia, its doctrine of upāya providing the rationale for the systems of doctrinal taxonomies (see JIAOXIANG PANSHI) that are pervasive in East Asian Buddhist schools. In China, the sutra was the central text of the TIANTAI ZONG, where it received detailed exegesis by a number of important figures. The school's founder, TIANTAI ZHIYI, divided the sutra into two equal parts. In the first fourteen chapters, which he called the "trace teaching" (C. jimen, J. SHAKUMON), sākyamuni appears as the historical buddha. In the remaining fourteen chapters, which Zhiyi called the "origin teaching" (C. benmen, J. HONMON), sākyamuni reveals his true nature as the primordial buddha who achieved enlightenment many eons ago. Zhiyi also drew on the Saddharmapundarīkasutra in elucidating two of his most famous doctrines: the three truths (SANDI, viz., emptiness, the provisional, and the mean) and the notion of YINIAN SANQIAN, or "the trichiliocosm in an instant of thought." In the TENDAISHu, the Japanese form of Tiantai, the sutra remained supremely important, providing the scriptural basis for the central doctrine of original enlightenment (HONGAKU) and the doctrine of "achieving buddhahood in this very body" (SOKUSHIN JoBUTSU); in TAIMITSU, the tantric form of Tendai, sākyamuni Buddha was identified with MAHĀVAIROCANA. For the NICHIREN schools (and their offshoots, including SoKA GAKKAI), the Saddharmapundarīkasutra is not only its central text but is also considered to be the only valid Buddhist sutra for the degenerate age (J. mappo; see C. MOFA); the recitation of the sutra's title is the central practice in Nichiren (see NAMU MYoHoRENGEKYo). See also SADĀPARIBHuTA.

The shrines or temples were of simple construction, without adornment or statuary, the outstanding characteristic being the torii or gateway always present before a temple. The gateway was erected as a perch for the fowls offered to the deities, but the tori came to be regarded as an offering to the deities themselves, hence as many as desired might be erected in the vicinity of a temple.

Ye shes 'od. (Yeshe Ö) (947-1024). A Tibetan king of the western region of GU GE credited with inspiring a revival of Buddhism that initiated the latter dissemination (PHYI DAR) of Buddhism in Tibet. He decried the state of Tibetan Buddhist practice, especially the practice of TANTRA, in a famous ordinance (bka' shog), complaining that people were engaging in murder and illicit sex under the guise of the tantric practices of "liberation" (grol) and "union" (sbyor). According to a famous story, Ye shes 'od was captured by a Gar log Turk chieftain while seeking to raise the capital necessary to invite ATIsA DĪPAMKARAsRĪJNĀNA to Tibet. He then sacrificed his own life by commanding his grandnephew BYANG CHUB 'OD to use whatever gold had been accumulated not as a ransom for his own release, but rather as an offering to the Indian scholar. Atisa was so moved by the king's act of selflessness that, despite his previous declinations, he agreed to make the journey north. Traditional accounts also suggest that Ye shes 'od sponsored a group of twenty-two young scholars to study Indian languages and tantric literature in Kashmir (see KASHMIR-GANDHĀRA), of whom only two survived: the translators RIN CHEN BZANG PO and RNGOG LEGS PA'I SHES RAB. Both the story of his noble death for the sake of Atisa's invitation and the story of his sponsorship of Rin chen bzang po present difficulties in chronology, suggesting that they are embellishments. He is also credited with inspiring the establishment of numerous religious institutions, including THO LING, NYAR MA, and TA PHO. He is also known as Lha bla ma (Lha Lama).



QUOTES [2 / 2 - 38 / 38]


KEYS (10k)

   1 The Mother
   1 Sri Aurobindo

NEW FULL DB (2.4M)

   2 The Mother
   2 Rick Riordan
   2 Nafisa Haji
   2 Eugene H Peterson
   2 Anonymous

1:...to quiet the mind and get the spiritual experience it is necessary first to purify and prepare the nature. This sometimes takes many years. Work done with the right attitude is the easiest means for that - i.e. work done without desire or ego, rejecting all movements of desire, demand or ego when the come, done as an offering to the Divine Mother, with the remembrance of her and prayer to her to manifest her force and take up the action so that there too and not only in inner silence you can feel her presence and working.
   ~ Sri Aurobindo, Letters On Yoga - II,
2:When we are concentrated in mental movements or intellectual pursuits, why do we sometimes forget or lose touch with the Divine?

You lose it because your consciousness is still divided. The Divine has not settled in your mind; you are not wholly consecrated to the Divine Life. Otherwise you could concentrate to any extent upon such things and still you would have the sense of being helped and supported by the Divine. In all pursuits, intellectual or active, your one motto should be, Remember and Offer. Let whatever you do be done as an offering to the Divine. And this too will be an excellent discipline for you; it will prevent you from doing many foolish and useless things.
   ~ The Mother, Questions And Answers 1929-1931, [T0],

*** WISDOM TROVE ***

1:We ought not to be looking for a place to hide, but a place to give ourselves as an offering to God. ~ aiden-wilson-tozer, @wisdomtrove
2:Without the Spirit of God we can do nothing. We are as ships without wind or chariots without steeds. Like branches without sap, we are withered. Like coals without fire, we are useless. As an offering without the sacrificial flame, we are unaccepted. ~ charles-spurgeon, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:It is in work done as an offering to the Divine that the consciousness develops best. ~ The Mother,
2:The muse, or the inspiration, does not just show up, it requires sweat as an offering. ~ James Altucher,
3:The only way to live free, the only way to live your life as an offering of love, is to feel everything fully and live open. ~ David Deida,
4:Don't you see? Your mortal heart shines like a candle flame and I, like one of those hapless black moths you used to leave as an offering, am helpless before its lure. ~ Robin LaFevers,
5:All service should be regarded as an offering to God, and every opportunity to serve should be welcomed as a gift from God. When service is done in this spirit, it will lead to self- realization. ~ Sathya Sai Baba,
6:Whatever a man sacrifice in this world as an offering or as an oblation for a whole year in order to gain merit, the whole of it is not worth a quarter (a farthing); reverence shown to the righteous is better. ~ Anonymous,
7:Rahab pondered the thought. “I don’t suppose a pomegranate or a fig as an offering would have the same effect on our hearts. To see an innocent life taken in our place is much more humbling than offering Adonai fruit. ~ Jill Eileen Smith,
8:When people seek to fulfill their callings by glorifying God in their work, praising Him for their gifts and abilities, and seeing both their efforts and its products as an offering to Him, then work is an act of worship to God. ~ Steve Corbett,
9:Then there’s the third way proffered by the Lord of Discipline, which is beyond both hierarchy and territory. That is to do the work and give it to Him. Do it as an offering to God.   Give the act to me. Purged of hope and ego, ~ Steven Pressfield,
10:Nothing is as fast as the speed of trust. Nothing is as fulfilling as a relationship of trust. Nothing is as inspiring as an offering of trust. Nothing is as profitable as the economics of trust. Nothing has more influence than a reputation of trust. ~ Stephen Covey,
11:Without the Spirit of God we can do nothing. We are as ships without wind or chariots without steeds. Like branches without sap, we are withered. Like coals without fire, we are useless. As an offering without the sacrificial flame, we are unaccepted. ~ Charles Spurgeon,
12:When Penny left a banana on her desk as an offering, Jude rejected it. She refused it by putting it on Penny's work chair, so when Penny went to write, she sat on it. As tiny passive-aggressive revenges went, it was adorable, and it killed Penny that they couldn't laugh about it. ~ Mary H K Choi,
13:I would that ye should come unto Christ, who is the Holy One of Israel, and partake of his salvation, and the power of his redemption. Yea, come unto him, and offer your whole souls as an offering unto him, and continue in fasting and praying, and endure to the end; and as the Lord liveth ye will be saved. ~ Joseph Smith Jr,
14:Over the course of the summer, he taught the children to eat foods they had never known, to sharpen and use knives, to carve their own spoons, to make knots and play Indian games and- every time they cut a branch off a living tree- to cut away a small lock of their own hair, to leave as an offering of thanks. ~ Elizabeth Gilbert,
15:A great biography should, like the close of a great drama, leave behind it a feeling of serenity. We collect into a small bunch the flowers, the few flowers, which brought sweetness into a life, and present it as an offering to an accomplished destiny. It is the dying refrain of a completed song, the final verse of a finished poem. ~ Andre Maurois,
16:WITH THIS BOOK I respectfully invoke the heroic, aggrieved souls wandering in the boundless bright-red sorghum fields of my hometown. As your unfilial son, I am prepared to carve out my heart, marinate it in soy sauce, have it minced and placed in three bowls, and lay it out as an offering in a field of sorghum. Partake of it in good health! ~ Mo Yan,
17:The girls? We sacrificed them to the water spirit, sir. We used their bodies as an offering. They cried and carried on like crazy."
Kien's scouts drew their bayonets. Lien held them back.
"Stop! Don't. Perhaps these guys might also want to cry like crazy as the girls did before they died. They won't want to die immediately, will they? ~ B o Ninh,
18:to him, to Krishna, to God. To use your daily life and work as a conscious spiritual path means relinquishing your attachment to the fruits of the actions, to how they come out. Instead of doing it for a reward or a result, you do your work as an offering, out of love for God. Through love for God, your work becomes an expression of devotion, ~ Ram Dass,
19:He sent His own Son in the likeness of sinful man as an offering for sin. And He condemned sin in the flesh [subdued it and overcame it in the person of His own Son], [Lev 7:37] 4so that the [righteous and just] requirement of the Law might be fulfilled in us who do not live our lives in the ways of the flesh [guided by worldliness and our sinful nature], but [live our lives] in the ways of the Spirit [guided by His power]. ~ Anonymous,
20:I picked up Pandora's jar. The spirit of Hope fluttered inside, trying to warm the cold container. "Hestia," I said, "I give this to you as an offering." The goddess tilted her head. "I am the least of the gods. Why would you trust me with this?" "You're the last Olympian," I said. "And the most important." "And why is that, Percy Jackson?" "Because Hope survives best at the hearth," I said. "Guard it for me, and I won't be tempted to give up again." ~ Rick Riordan,
21:I picked up Pandora's jar. The spirit of Hope fluttered inside, trying to warm the cold container.
"Hestia," I said, "I give this to you as an offering."
The goddess tilted her head. "I am the least of the gods. Why would
you trust me with this?"
"You're the last Olympian," I said. "And the most important."
"And why is that, Percy Jackson?"
"Because Hope survives best at the hearth," I said. "Guard it for me,
and I won't be tempted to give up again. ~ Rick Riordan,
22:Thoughts Of Li Po From The World's End
Here at the world's end the cold winds are beginning to blow. What messages
have you for me, my master? When will the poor wandering goose arrive? The
rivers and lakes are swollen with autumn's waters. Art detests a too successful
life; and the hungry goblins await you with welcoming jaws. You had better have
a word with the ghost of that other wronged poet. Drop some verses into the
Mi-lo as an offering to him!
~ Du Fu,
23:We first take our everyday, ordinary life—our sleeping, eating, going-to-work life—and place it before God as an offering. Embracing what God does for us is the best thing we can do for him. When we fix our attention on God, we’ll be changed from the inside out. We’ll readily recognize what he wants from us and quickly respond to it. Unlike the culture around us, always dragging us down to its level of immaturity, God brings out the best in us, develops well-formed maturity.”3 ~ Sarah Bessey,
24:... I gave as an offering my all to Him Who had won me and saved me, my property, my fame, my health, my very words... In considering all these things, I preferred Christ. And the words of God were made sweet as honeycombs to me, and I cried after knowledge and lifted up my voice for wisdom. There was moreover the moderation of anger, the curbing of the tongue, the restraint of the eyes, the discipline of the belly, and the trampling under foot of the glory which clings to the earth. ~ Gregory of Nazianzus,
25:So much of my life had been spent taking and taking and taking. Thinking it was all about me, believing that everything came down to me and how I felt, what I wanted. Even in my grasping attempts to know God, I did exactly that: I grasped. I sought. Sometimes I waited. But I never opened myself, spread my soul wide as an offering so He could come and capture me. I never let Him run strong fingers through my soil, watering it with His grace so my fruit could grow and grow above the weeds that threatened to choke it out. ~ Nicole Baart,
26:Anh tặng em
Cuộc đời anh không sống
Giấc mơ anh chỉ mơ
Một tâm hồn để trống
Những đêm trắng mong chờ

Anh tặng em

Bài thơ anh không viết
Nỗi đau anh đi tìm
Màu mây anh chưa biết
Tha thiết của lặng im

I offer you
The life I have not lived
The dream I can but dream
A soul I've left empty
During sleepless nights

As I go to you I hold as an offering
The poem I have not written
The ache towards which I strain
The colour of the cloud I haven't known
The longings of silence. ~ Kim Th y,
27:...to quiet the mind and get the spiritual experience it is necessary first to purify and prepare the nature. This sometimes takes many years. Work done with the right attitude is the easiest means for that - i.e. work done without desire or ego, rejecting all movements of desire, demand or ego when the come, done as an offering to the Divine Mother, with the remembrance of her and prayer to her to manifest her force and take up the action so that there too and not only in inner silence you can feel her presence and working.
   ~ Sri Aurobindo, Letters On Yoga - II,
28:So here’s what I want you to do, God helping you: Take your everyday, ordinary life—your sleeping, eating, going-to-work, and walking-around life—and place it before God as an offering. Embracing what God does for you is the best thing you can do for him. Don’t become so well-adjusted to your culture that you fit into it without even thinking. Instead, fix your attention on God. You’ll be changed from the inside out. Readily recognize what he wants from you, and quickly respond to it. Unlike the culture around you, always dragging you down to its level of immaturity, God brings the best out of you, develops well-formed maturity in you. ~ Eugene H Peterson,
29:What I saw there explained everything--the reason he had stayed away, why he had come to say good-bye. I can only describe what I saw by its effect on me. Every woman should be looked at in such a way, at least once her life. With a longing that cannot be contained--with love that goes beyond mere feeling because it transforms and-like the verse of the poem he had read--it dissolves, as an offering, a gift. I felt my face flush and waves of knowing suffused every pore, every cell of my being. I was loved. And in that love, I felt beauty--my own, unrealized until that moment, suddenly rising to consciousness in a way that made everything in me come alive to the beauty all around me. Nothing more needed to be said. ~ Nafisa Haji,
30:But I also know of yet another life. I know and want it and devour it ferociously. It's a life of magical violence. It's mysterious and bewitching. In it snakes entwine while the stars tremble. Drops of water drip in the phosphorescent darkness of the cave. In that dark the flowers intertwine in a humid fairy garden. And I am the sorceress of that silent bacchanal. I feel defeated by my own corruptibility. And I see that I am intrinsically bad. It's only out of pure kindness that I am good. Defeated by myself. Who lead me along the paths of the salamander, the spirit who rules the fire and lives within it. And I give myself as an offering to the dead. I weave spells on the solstice, spectre of an exorcised dragon. ~ Clarice Lispector,
31:Reluctantly, my eyes met his. What I saw there explained everything- the reason he had stayed away, why he had come to say good-bye. I can only describe what I saw by its effect on me. Every woman should be looked at in such a way, at least once in her life. With a longing that cannot be contained- with love that goes beyond mere feeling because it transforms and- like the verse of the poem he had read- it dissolves, as an offering, a gift. I felt my face flush and waves of knowing suffused every pore, every cell of my being. I was loved. And in that love, I felt beauty- my own, unrealized until that moment, suddenly rising to consciousness in a way that made everything in me come alive to the beauty all around me. Nothing more needed to be said. ~ Nafisa Haji,
32:When we are concentrated in mental movements or intellectual pursuits, why do we sometimes forget or lose touch with the Divine?

You lose it because your consciousness is still divided. The Divine has not settled in your mind; you are not wholly consecrated to the Divine Life. Otherwise you could concentrate to any extent upon such things and still you would have the sense of being helped and supported by the Divine. In all pursuits, intellectual or active, your one motto should be, Remember and Offer. Let whatever you do be done as an offering to the Divine. And this too will be an excellent discipline for you; it will prevent you from doing many foolish and useless things.
   ~ The Mother, Questions And Answers 1929-1931, [T0], #index,
33:If ever you have had a romantic, uncalculating friendship, - a boundless worship and belief in some hero of your soul, - if ever you have so loved, that all cold prudence, all selfish worldly considerations have gone down like drift-wood before a river flooded with new rain from heaven, so that you even forgot yourself, and were ready to cast your whole being into the chasm of existence, as an offering before the feet of another, and all for nothing, - if you awoke bitterly betrayed and deceived, still give thanks to God that you have had one glimpse of heaven. The door now shut will open again. Rejoice that the noblest capability of your eternal inheritance has been made known to you; treasure it, as the highest honor of your being, that ever you could so feel, -that so divine a guest ever possessed your soul. ~ Harriet Beecher Stowe,
34:It’s like they’re introducing the child to a tribe. There's a ritual. You hold your child above your head, bring him toward some Wizard of Oz like set up, place him down as an offering and say, ‘watch this!’ Then, you watch him, watching Star Wars, trying to figure out just what you have in common with your kid, see which character he’ll identify with, who he’ll root for...If you can find a common language that runs from 5 to 85 you’ve got yourself something. And Star Wars fans have something. In a way it’s as if they know they have this great gift to bestow and they want to bestow it as perfectly as possible: the perfect time, the perfect place, the perfect situation for passing on this life-defining experience. And the kids will always remember for their entire lives how they first felt when they first saw their now favorite movie. And they were given this gift by their parents and can now share it together, truly a family affair. ~ Carrie Fisher,
35:MANASSEH WAS THE WORST KING the Hebrews ever had. He was a thoroughly bad man presiding over a totally corrupt government. He reigned in Jerusalem for fifty-five years, a dark and evil half century. He encouraged a pagan worship that involved whole communities in sexual orgies. He installed cult prostitutes at shrines throughout the countryside. He imported wizards and sorcerers who enslaved the people in superstitions and manipulated them with their magic. The man could not do enough evil. There seemed to be no end to his barbarous cruelties. His capacity for inventing new forms of evil seemed bottomless. His appetite for the sordid was insatiable. One day he placed his son on the altar in some black and terrible ritual of witchcraft and burned him as an offering (2 Kings 21). The great Solomonic temple in Jerusalem, resplendent in its holy simplicity, empty of any form of god so that the invisible God could be attended to in worship, swarmed with magicians and prostitutes. Idols shaped as beasts and monsters defiled the holy place. Lust and greed were deified. Murders were commonplace. Manasseh dragged the people into a mire far more stinking than anything the world had yet seen. The sacred historian’s judgment was blunt: “Manasseh led them off the beaten path into practices of evil even exceeding the evil of the pagan nations that GOD had earlier destroyed” (2 Kings 21:9).[2] ~ Eugene H Peterson,
36:I think most historians would agree that the part played by impulses of selfish, individual aggression in the holocausts of history was small; first and foremost, the slaughter was meant as an offering to the gods, to king and country, or the future happiness of mankind. The crimes of a Caligula shrink to insignificance compared to the havoc wrought by Torquemada. The number of victims of robbers, highwaymen, rapists, gangsters and other criminals at any period of history is negligible compared to the massive numbers of those cheerfully slain in the name of the true religion, just policy or correct ideology. Heretics were tortured and burnt not in anger but in sorrow, for the good of their immortal souls. Tribal warfare was waged in the purported interest of the tribe, not of the individual. Wars of religion were fought to decide some fine point in theology or semantics. Wars of succession dynastic wars, national wars, civil wars, were fought to decide issues equally remote from the personal self-interest of the combatants.

Let me repeat: the crimes of violence committed for selfish, personal motives are historically insignificant compared to those committed ad majorem gloriam Dei, out of a self-sacrificing devotion to a flag, a leader, a religious faith or a political conviction. Man has always been prepared not only to kill but also to die for good, bad or completely futile causes. And what can be a more valid proof of the reality of the self-transcending urge than this readiness to die for an ideal? ~ Arthur Koestler,
37:April 2 MORNING “He answered him to never a word.” — Matthew 27:14 HE had never been slow of speech when He could bless the sons of men, but He would not say a single word for Himself. “Never man spake like this Man,” and never man was silent like Him. Was this singular silence the index of His perfect self-sacrifice? Did it show that He would not utter a word to stay the slaughter of His sacred person, which He had dedicated as an offering for us? Had He so entirely surrendered Himself that He would not interfere in His own behalf, even in the minutest degree, but be bound and slain an unstruggling, uncomplaining victim? Was this silence a type of the defenselessness of sin? Nothing can be said in palliation or excuse of human guilt; and, therefore, He who bore its whole weight stood speechless before His judge. Is not patient silence the best reply to a gainsaying world? Calm endurance answers some questions infinitely more conclusively than the loftiest eloquence. The best apologists for Christianity in the early days were its martyrs. The anvil breaks a host of hammers by quietly bearing their blows. Did not the silent Lamb of God furnish us with a grand example of wisdom? Where every word was occasion for new blasphemy, it was the line of duty to afford no fuel for the flame of sin. The ambiguous and the false, the unworthy and mean, will ere long overthrow and confute themselves, and therefore the true can afford to be quiet, and finds silence to be its wisdom. Evidently our Lord, by His silence, furnished a remarkable fulfillment of prophecy. A long defence of Himself would have been contrary to Isaiah’s prediction. “He is led as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not His mouth.” By His quiet He conclusively proved Himself to be the true Lamb of God. As such we salute Him this morning. Be with us, Jesus, and in the silence of our heart, let us hear the voice of Thy love. ~ Charles Haddon Spurgeon,
38:The ira-vein, the pingala-vein, the sukhmana-vein -- these three converge at one spot. Where the three rivers meet, there is found holy Prayag -- and it is there that the heart bathes and becomes clean. O you saints, it is there that you find the faultless Ram. Only the fortunate few who follow the guru's path understand this truth: the eternal Ram is forever blended therein. What are the manifestations of Deva's abode? There, resounds the Word unspoken. There, neither moon nor sun, air nor water exist. Those who follow the guru's words know all this already. Divine wisdom awakens and hard-heartedness melts away; sweet ambrosia soaks and wets the inner sky. Those who know the secret of this discipline will surely meet the primal Gurudeva. Beyond the Tenth Door is the abode of the inaccessible, the unfathomable Primal Being. Above the body, upon the body is an alcove. Within this alcove is His abode. Be vigilant; do not fall asleep. Attain that stage wherein the three qualities and the three worlds count for nothing. Place the seed-mantra within your heart. Turn back your mind and fix it upon Silence. Be vigilant; do not dwell in falsehood. Restrain and hold back the five senses. Place the guru's teaching in your thoughts, and lay your body and your soul as an offering to Krishna's love. Deem your hands and fingers as branches of a tree: do not lose your life as in a gambling match. Well up the spring that feeds the stream of evil deeds; drive the sun away from the west. Restrain what cannot be restrained, and let the spring gush forth: thus converse with Jaganath. A lamp with four wicks illumines the Tenth Door: countless petals surround the flower's cup. Therein dwells the Lord Himself, holding all His power: a ruby hidden by another precious ruby. In the brain is the lotus encircled by diamonds. Therein is Niranjan, the Holder of the three worlds. All the five types of instruments play sweetly on; the fan sways; the conch forever resounds. The guru's enlightenment tramples all demons underfoot: Beni begs for Your name. [2184.jpg] -- from Songs of the Saints from the Adi Granth, Translated by Nirmal Dass

~ Beni, Raga Ramkali
,

IN CHAPTERS [53/53]



   29 Integral Yoga
   5 Occultism
   3 Yoga
   3 Christianity
   1 Psychology
   1 Poetry
   1 Mythology
   1 Hinduism
   1 Alchemy


   17 The Mother
   16 Sri Aurobindo
   5 James George Frazer
   3 Sri Ramakrishna
   2 Satprem
   2 Nirodbaran


   5 The Golden Bough
   3 The Bible
   3 Some Answers From The Mother
   3 Questions And Answers 1956
   3 Prayers And Meditations
   3 Letters On Yoga II
   3 Essays On The Gita
   2 Twelve Years With Sri Aurobindo
   2 The Synthesis Of Yoga
   2 The Gospel of Sri Ramakrishna
   2 Questions And Answers 1950-1951
   2 Questions And Answers 1929-1931
   2 Letters On Yoga IV
   2 Letters On Poetry And Art


0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
   "Sri Ramakrishna had not read books, yet he possessed an encyclopedic knowledge of religions and religious philosophies. This he acquired from his contacts with innumerable holy men and scholars. He had a unique power of assimilation; through meditation he made this knowledge a part of his being. Once, when he was asked by a disciple about the source of his seemingly inexhaustible knowledge, he replied; "I have not read; but I have heard the learned. I have made a garland of their knowledge, wearing it round my neck, and I have given it as an offering at the feet of the Mother."
   Sri Ramakrishna used to say that when the flower blooms the bees come to it for honey of their own accord. Now many souls began to visit Dakshineswar to satisfy their spiritual hunger. He, the devotee and aspirant, became the Master. Gauri, the great scholar who had been one of the first to proclaim Sri Ramakrishna an Incarnation of God, paid the Master a visit in 1870 and with the Master's blessings renounced the world. Narayan Shastri, another great pundit, who had mastered the six systems of Hindu philosophy and had been offered a lucrative post by the Maharaja of Jaipur, met the Master and recognized in him one who had realized in life those ideals which he himself had encountered merely in books. Sri Ramakrishna initiated Narayan Shastri, at his earnest request, into the life of sannyas. Pundit Padmalochan, the court pundit of the Maharaja of Burdwan, well known for his scholarship in both the Vedanta and the Nyaya systems of philosophy, accepted the Master as an Incarnation of God. Krishnakishore, a Vedantist scholar, became devoted to the Master. And there arrived Viswanath Upadhyaya, who was to become a favourite devotee; Sri Ramakrishna always addressed him as "Captain". He was a high officer of the King of Nepal and had received the title of Colonel in recognition of his merit. A scholar of the Gita, the Bhagavata, and the Vedanta philosophy, he daily performed the worship of his Chosen Deity with great devotion. "I have read the Vedas and the other scriptures", he said. "I have also met a good many monks and devotees in different places. But it is in Sri Ramakrishna's presence that my spiritual yearnings have been fulfilled. To me he seems to be the embodiment of the truths of the scriptures."

0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
  To pray with the body: to do one's work as an offering to the Divine. The Mother has
  written: "To work for the Divine is to pray with the body." Words of the Mother - II,

0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  If you do your work as an offering which you lay in all
  sincerity at the feet of the Divine, work will do you as much

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  tennis or basketball, how can we do it as an offering?
  Mental formations are not enough, of course!

0 1970-04-11, #Agenda Vol 11, #The Mother, #Integral Yoga
   I dont know if this is special to it, but the atmosphere (Mother feels the air around her) is full of the most absurd suggestions. All that disappears only when its ACTIVELY concentrated. Thats the way it is most of the time, but still there are moments For instance, at mealtimes its very difficult, as if each mouthful had to be consciously taken as an offering, fully conscious of the Divine. Otherwise, it wont do at all I cant eat, cant swallow.
   I dont know if thats special to this body or if it will be the same thing for all bodies. Naturally, its fully aware that this is a transitional period, but its very difficult.

03.06 - Here or Otherwhere, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   But is not The Gita's solution somewhat different? Sri Krishna urges Arjuna to be in the very thick of a deadly fight, not a theoretical or abstract combat, but take a hand in the direst man-slaughter, to do the deed (even like Macbeth) but yogically. Yes, The Gita's position seems to be thatto accept all life integrally, to undertake all necessary work (kartavyam karma) and turn them Godward. The Gita seeks to do it in its own way which consists of two major principles: (1) to do the work, whatever it may be, unattachedwithout any desire for the fruit, simply as a thing that has to be done, and (2) to do it as a sacrifice, as an offering to the supreme Master of works.
   The question naturally turns upon the nature and the kind of workwhe ther there is a choice and selection in it. Gita speaks indeed of all works, ktsna-karmakt, but does that really mean any and every work that an ignorant man, an ordinary man steeped in the three Gunas does or can do? It cannot be so. For, although all activity, all energy has its source and impetus in the higher consciousness of the Divine, it assumes on the lower ranges indirect, diverted or even perverted formulations and expressions, not because of the inherent falsity of these so-called inferior strata, the instruments, but because of their temporary impurity and obscurity. There are evidently activities and impulsions born exclusively of desire, of attachment and egoism. There are habits of the body, urges of the vital, notions of the mind, there are individual and social functions that have no place in the spiritual scheme, they have to be rigorously eschewed and eliminated. Has not the Gita said, this is desire, this is passion born of the quality of Rajas? . . . There is not much meaning in trying to do these works unattached or to turn them towards the Divine. When you are unattached, when you turn to the Divine, these 'Simply drop away of themselves. Yes, there are social duties and activities and relations that inevitably dissolve and disappear as you move into the life divine. Some are perhaps tolerated for a period, some are occasions for the consciousness to battle and surmount, grow strong and pass beyond. You have to learn to go beyond and new-create your environment.

1.02 - Karmayoga, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  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,

1.04 - The Core of the Teaching, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Prakriti that acts, foundation of the one, master of the other, the Lord of whom all is the manifestation, who even in our present subjection to Maya sits in the heart of His creatures governing the works of Prakriti, He by whom the armies on the field of Kurukshetra have already been slain while yet they live and who uses Arjuna only as an instrument or immediate occasion of this great slaughter. Prakriti is only His executive force. The disciple has to rise beyond this Force and its three modes or gun.as; he has to become trigun.atta. Not to her has he to surrender his actions, over which he has no longer any claim or "right", but into the being of the Supreme. Reposing his mind and understanding, heart and will in Him, with selfknowledge, with God-knowledge, with world-knowledge, with a perfect equality, a perfect devotion, an absolute self-giving, he has to do works as an offering to the Master of all selfenergisings and all sacrifice. Identified in will, conscious with that consciousness, That shall decide and initiate the action. This is the solution which the Divine Teacher offers to the disciple.
  What the great, the supreme word of the Gita is, its mahavakya, we have not to seek; for the Gita itself declares it in its last utterance, the crowning note of the great diapason.

1.04 - The Divine Mother - This Is She, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  Then going back to her room, she would start the "flower work" in this state of trance. We know that she is very fond of flowers, particularly roses, both for their own sake and for their power to transmit her force. Hundreds of roses daily came to her as an offering from our gardens. She would spread all of them on trays, pick and choose them according to size, colour, etc., trim and arrange them in different vases, aided by a sadhika. This would continue till the early hours of the morning when she would retire for a short nap. Once I had a long talk with her concerning the affairs of the Dispensary during this time. I wondered how in such a trance-condition her hands moved correctly, used the scissors, cut and trimmed the flowers and at the same time she went on answering the various problems I put before her. Much later I found the solution and that also in an embarrassing manner. She had come to do Sri Aurobindo's hair and as usual was overtaken by trance. The eyes were half closed, the body swayed but the hands were doing their work. Two of us who were then on duty began to joke and play with each other silently, assuming that she could not notice our innocent pranks. But as she was leaving the room, she said to us, "I can see everything. I have eyes at the back of my head." Imagine our discomfiture! We had heard that she was the greatest occultist known to Theon, her teacher in occultism. We had no small amount of personal experience in support of it. Still, this small incident from its manner and occasion left us flabbergasted. She must have had her inner senses functioning when the outer ones were in suspension or had ceased their work. She said on one occasion that she is extremely sensitive to the atmosphere. She can at once feel the vibrations of a place or of persons.
  In the previous chapters I have given some indications about her power of organisation, her foresight, her practical wisdom in the limited field concerning Sri Aurobindo's personal needs. Now let me cite some instances to illustrate her method of working in the larger context of the Ashram, those which I came to know in Sri Aurobindo's presence. Her mind, when she had decided upon a project, would concentrate on it and not relax until it was accomplished or stood on a sound basis. In the same manner she would deal with several projects in the course of the day. She could be single-pointed and many-faceted at the same time. It is the way with all great men of action, I believe.

1.05 - The Belly of the Whale, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  sented as an offering; the lesser clergy whirled in a dervishdance, to the sound of drums, horns, flutes, and cymbals, until,
  rapt in ecstasy, they gashed their bodies with knives to bespatter

1.06 - The Ascent of the Sacrifice 2 The Works of Love - The Works of Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Spirit. Above all, the psychic being imposes on life the law of the sacrifice of all its works as an offering to the Divine and the Eternal. Life becomes a call to that which is beyond Life; its every smallest act enlarges with the sense of the Infinite.
  As an inner equality increases and with it the sense of the true vital being waiting for the greater direction it has to serve, as the psychic call too increases in all the members of our nature, That to which the call is addressed begins to reveal itself, descends to take possession of the life and its energies and fills them with the height, intimacy, vastness of its presence and its purpose. In many, if not most, it manifests something of itself even before the equality and the open psychic urge or guidance are there. A call of the veiled psychic element oppressed by the mass of the outer ignorance and crying for deliverance, a stress of eager meditation and seeking for knowledge, a longing of the

1.08 - Adhyatma Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
  27. Whatever you do, whatever you eat, whatever you offer, whatever you give, whatever austerity you do, do it as an offering unto the Lord. Your heart will be purified. You will not be bound by actions. You will soon attain the Lord.
  28. Cultivate the divine qualities: humility, harmlessness, purity, steadfastness, self-control, dispassion, unostentatiousness, non-attachment, balance of mind, fearlessness, angerlessness, self-restraint, renunciation, straightforwardness, truthfulness, compassion, non-covetousness, steadiness. You will attain Wisdom of the Self or Brahma-Jnana.

1.08 - Origin of Rudra: his becoming eight Rudras, #Vishnu Purana, #Vyasa, #Hinduism
  kara, this sacrifice of Dakṣa will not be completed.' Dakṣa spake; I offer, in a golden cup, this entire oblation, which has been consecrated by many prayers, as an offering ever due to the unequalled Viṣṇu, the sovereign lord of all[3].'
  "In the meanwhile, the virtuous daughter of the mountain king, observing the departure of the divinities, addressed her lord, the god of living beings, and said-Umā spake-'Whither, oh lord, have the gods, preceded by Indra, this day departed? Tell me truly, oh thou who knowest all truth, for a great doubt perplexes me.' Maheśvara spake; Illustrious goddess, the excellent patriarch Dakṣa celebrates the sacrifice of a horse, and thither the gods repair.' Devī spake; Why then, most mighty god, dost thou also not proceed to this solemnity? by what hinderance is thy progress thither impeded?' Maheśvara spake; 'This is the contrivance, mighty queen, of all the gods, that in all sacrifices no portion should be assigned to me. In consequence of an arrangement formerly devised, the gods allow me, of right, no participation of sacrificial offerings.' Devī spake; 'The lord god lives in all bodily forms, and his might is eminent through his superior faculties; he is unsurpassable, he is unapproachable, in splendour and glory and power. That such as he should be excluded from his share of oblations, fills me with deep sorrow, and a trembling, oh sinless, seizes upon my frame. Shall I now practise bounty, restraint, or penance, so that my lord, who is inconceivable, may obtain a share, a half or a third portion, of the sacrifice[4]?'

1.12 - The Significance of Sacrifice, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  But he may be known in an inferior action through the devas, the gods, the powers of the divine Soul in Nature and in the eternal interaction of these powers and the soul of man, mutually giving and receiving, mutually helping, increasing, raising each other's workings and satisfaction, a commerce in which man rises towards a growing fitness for the supreme good. He recognises that his life is a part of this divine action in Nature and not a thing separate and to be held and pursued for its own sake. He regards his enjoyments and the satisfaction of his desires as the fruit of sacrifice and the gift of the gods in their divine universal workings and he ceases to pursue them in the false and evil spirit of sinful egoistic selfishness as if they were a good to be seized from life by his own unaided strength without return and without thankfulness. As this spirit increases in him, he subordinates his desires, becomes satisfied with sacrifice as the law of life and works and is content with whatever remains over from the sacrifice, giving up all the rest freely as an offering in the great and beneficent interchange between his life and the worldlife. Whoever goes contrary to this law of action and pursues works and enjoyment for his own isolated personal self-interest, lives in vain; he misses the true meaning and aim and utility of living and the upward growth of the soul; he is not on the path which leads to the highest good. But the highest only comes when the sacrifice is no longer to the gods, but to the one allpervading Divine established in the sacrifice, of whom the gods are inferior forms and powers, and when he puts away the lower self that desires and enjoys and gives up his personal sense of being the worker to the true executrix of all works, Prakriti, and his personal sense of being the enjoyer to the Divine Purusha, the higher and universal Self who is the real enjoyer of the works of Prakriti. In that Self and not in any personal enjoyment he finds now his sole satisfaction, complete content, pure delight; he has nothing to gain by action or inaction, depends neither on gods nor men for anything, seeks no profit from any, for the self-delight is all-sufficient to him, but does works for the sake of the Divine only, as a pure sacrifice, without attachment or desire. Thus he gains equality and becomes free from the
  The Significance of Sacrifice

1.12 - The Sociology of Superman, #On the Way to Supermanhood, #Satprem, #Integral Yoga
  There are ten or twenty, perhaps fifty, here or there, in one latitude or another, who yearn to till a truer plot of land, a small patch of man to grow a truer being within themselves, perhaps create together a laboratory of the superman, lay the first stone of the City of Truth on earth. They do not know, they do not know anything, except that they need something else and that there exists a Law of Harmony, a marvelous something of the Future seeking to be incarnated. They want to find the conditions of that incarnation, to lend themselves to the trial, to offer their substance for that living experiment. They know nothing except that everything must be different: in hearts, in gestures, in matter and the handling of matter. They are not seeking to create a new civilization, but another man; not a supercity among the millions of buildings of the world, but a listening post for the forces of the future, a supreme yantra of Truth, a conduit, a channel to try to capture and inscribe in matter a first note of the great Harmony, a first tangible sign of the new world. They do not pose as the champions of anything; they do not defend any liberty or attack any ism. They simply try together. They are the champions of their own pure little note, which is unlike the next person's and yet is everyone's note. They are no longer from a country, a family, a religion or a party; they belong to their own party, which is no one else's and yet is the party of the world, because what becomes true at one point becomes true for the whole world and brings the whole world together. They are from a family to be invented, from a country yet to be born. They do not try to correct others or anybody, to pour self-glorifying charities over the world, to cure the poor and the lepers; they try to cure the great poverty of smallness in themselves, the gray elf of the inner misery, to reclaim one single parcel of truth from themselves, one single ray of harmony. For if that Disease is cured in our own heart or a few hearts, the world will be that much lighter, and, through our clarity, the Law of Truth will better penetrate matter and radiate all around spontaneously. What liberation, what relief can a man who suffers in his own heart bring to the world? They do not work for themselves, though they are the primary ground of the experience, but as an offering, pure and simple, to that which they do not really know, but which shimmers at the edge of the world like the dawn of a new age. They are the prospectors of the new cycle. They have given themselves to the future, body and soul, the way one jumps into the fire, without a look back. They are the servants of the infinite in the finite, of the totality in the infinitesimal, of eternity in each second and each gesture. They create their heaven with each step and carve the new world out of the banality of the day. And they are not afraid of failure, for they have left behind the failures and success of the prison they live in the sole infallibility of a right little note.
  But these builders of the new world will have to be careful not to erect a new prison, be it an ideal and enlightened one. In fact, they will understand, and quickly that this City of Truth will not and cannot see the light of day until they themselves live totally in the Truth, and that that building site is first and foremost the site of their own transmutation. One does not deceive Truth.

1.13 - Conclusion - He is here, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  Those of us who grieved over the tremendous loss received a sharp reprimand from the Mother, "To grieve is an insult to Sri Aurobindo who is here with us, conscious and alive." And "The lack of receptivity of the earth and men is mostly responsible for the decision Sri Aurobindo has taken regarding his body. But one thing is certain: what has happened on the physical plane affects in no way the truth of his teaching. All that he has said is perfectly true and remains so. Time and the course of events will prove it abundantly." And how much he worked for us, for the world, can be gauged by the inscription in English and French on the Samadhi as an offering of the Mother's gratitude:
  "To Thee who hast been the material envelope of our Master, to Thee our infinite gratitude. Before Thee who hast done so much for us, who hast worked, struggled, suffered, hoped, endured so much, before Thee who hast willed all, attempted all, prepared, achieved all for us, before Thee we bow down and implore that we may never forget, even for a moment, all we owe to Thee."

1.25 - Temporary Kings, #The Golden Bough, #James George Frazer, #Occultism
  refilled, and poured the brandy on the ground as an offering to
  Waizganthos, and threw down the cakes for his attendant sprites. If

1.34 - The Myth and Ritual of Attis, #The Golden Bough, #James George Frazer, #Occultism
  highpriest drew blood from his arms and presented it as an offering.
  Nor was he alone in making this bloody sacrifice. Stirred by the

1.43 - Dionysus, #The Golden Bough, #James George Frazer, #Occultism
  lake as an offering to the warder of the dead. Whether this was a
  spring festival does not appear, but the Lydians certainly

1.46 - The Corn-Mother in Many Lands, #The Golden Bough, #James George Frazer, #Occultism
  bury in the field some betel as an offering to the spirits who cause
  the rice to grow. The rice that is planted round this spot is the

1.53 - The Propitation of Wild Animals By Hunters, #The Golden Bough, #James George Frazer, #Occultism
  the purpose, where they pour out beer as an offering and pray to the
  ghost to stay where he is and not to harm them.

1914 08 18p, #Prayers And Meditations, #The Mother, #Integral Yoga
   Let me turn to Thee in a profound and silent contemplation; let me place this integral being and its multiple activities at Thy feet as an offering; let me stop all the play of these forces, unify all these consciousnesses, so that one alone may persist, the one which is able to hear Thy comm and and understand it; let me plunge again into Thee as in a sovereignly beneficent sea, that which purifies from all ignorance. I feel as if I have gone down very deep into an unfathomable abyss of doubt and darkness, as if I am exiled from Thy eternal splendour; but I know that in this descent is the possibility of a higher ascent which will enable me to span a vaster horizon and draw a little nearer to Thy infinite heavens. Thy light is there, steady and guiding, shining without intermission in the depths of the abyss as in the luminous splendours; and a serene confidence, a calm indifference, a tranquil certitude dwell permanently in my consciousness. I am like a boat which has long enjoyed the delights of the port and, despite the dark storm-laden clouds which hide the sun, unfurls its sails to launch forth into the great unknown, towards shores unheard of, towards new lands.
   I am Thine, Lord, without any restriction or preference; may Thy will be done in all its rigorous plenitude; all my being adheres to it with a joyous acceptance and a calm serenity.

1915 11 02p, #Prayers And Meditations, #The Mother, #Integral Yoga
   Then was the whole being lifted up in a great surge of adoration, and gathering all its memories like an abundant harvest, it placed them at Thy feet, O Lord, as an offering.
   For throughout its life, without knowing it or with some presentiment of it, it was Thou whom it was seeking; in all its passions, all its enthusiasms, all its hopes and disillusionments, all its sufferings and all its joys, it was Thou whom it ardently wanted. And now that it has found Thee, now that it possesses Thee in a supreme Peace and Felicity, it wonders that it should have needed so many sensations, emotions, experiences to discover Thee.

1918 07 12p, #Prayers And Meditations, #The Mother, #Integral Yoga
   Some days ago I had known it, I had heard: If thou canst weep without restraint or disguise before Me, many things will change, a great victory will be won. And that is why when the tears rose from my heart to my eyes, I came and sat before Thee to let them flow as an offering, devotedly. And how sweet and comforting was the offering!
   [And now, although I weep no longer, I feel so near, so near to Thee that my whole being quivers with joy.

1929-04-28 - Offering, general and detailed - Integral Yoga - Remembrance of the Divine - Reading and Yoga - Necessity, predetermination - Freedom - Miracles - Aim of creation, #Questions And Answers 1929-1931, #The Mother, #Integral Yoga
  In all pursuits, intellectual or active, your one motto should be, Remember and Offer. Let whatever you do be done as an offering to the Divine. And this too will be an excellent discipline for you; it will prevent you from doing many foolish and useless things.
  Often in the beginning of the action this can be done; but as one gets engrossed in the work, one forgets. How is one to remember?

1929-07-28 - Art and Yoga - Art and life - Music, dance - World of Harmony, #Questions And Answers 1929-1931, #The Mother, #Integral Yoga
  Why should he not have the impulse? He can express his relation with the Divine in the way of his art, exactly as he would in any other. If you want art to be the true and highest art, it must be the expression of a divine world brought down into this material world. All true artists have some feeling of this kind, some sense that they are intermediaries between a higher world and this physical existence. If you consider it in this light, Art is not very different from Yoga. But most often the artist has only an indefinite feeling, he has not the knowledge. Still, I knew some who had it; they worked consciously at their art with the knowledge. In their creation they did not put forward their personality as the most important factor; they considered their work as an offering to the Divine, they tried to express by it their relation with the Divine.
  This was the avowed function of Art in the Middle Ages. The primitive painters, the builders of cathedrals in Mediaeval Europe had no other conception of art. In India all her architecture, her sculpture, her painting have proceeded from this source and were inspired by this ideal. The songs of Mirabai and the music of Thyagaraja, the poetic literature built up by her devotees, saints and Rishis rank among the worlds greatest artistic possessions.

1951-02-22 - Surrender, offering, consecration - Experiences and sincerity - Aspiration and desire - Vedic hymns - Concentration and time, #Questions And Answers 1950-1951, #The Mother, #Integral Yoga
   Because the least detail of life and action, each movement of thought, even of sensation, of feeling, which is normally of little importance, becomes different the moment you look at it asking yourself, Did I think this as an offering to the Divine, did I feel this as an offering to the Divine? If you recall this every moment of your life, the attitude becomes quite different from what it was before. It becomes very wide; it is a chain of innumerable little things each having its own place, whilst formerly you used to let them go by without being aware of them. That widens the field of consciousness. If you take a half-hour of your life and think of it, putting to yourself this question: Is it a consecration to the Divine? you will see that the small things become a big thing and you will have the impression that life becomes rich and luminous.
   Identification is the goal of Yoga. Can one say that surrender is the first step and offering the second?

1951-04-19 - Demands and needs - human nature - Abolishing the ego - Food- tamas, consecration - Changing the nature- the vital and the mind - The yoga of the body - cellular consciousness, #Questions And Answers 1950-1951, #The Mother, #Integral Yoga
   Physically, we depend upon food to liveunfortunately. For with food, we daily and constantly take in a formidable amount of inconscience, of tamas, heaviness, stupidity. One cant do otherwiseunless constantly, without a break, we remain completely aware and, as soon as an element is introduced into our body, we immediately work upon it to extract from it only the light and reject all that may darken our consciousness. This is the origin and rational explanation of the religious practice of consecrating ones food to God before taking it. When eating one aspires that this food may not be taken for the little human ego but as an offering to the divine consciousness within oneself. In all yogas, all religions, this is encouraged. This is the origin of that practice, of contacting the consciousness behind, precisely to diminish as much as possible the absorption of an inconscience which increases daily, constantly, without ones being aware of it.
   Vitally, it is the same thing. You live vitally in the vital world with all the currents of vital force entering, going out, joining and opposing each other, quarrelling and intermingling in your consciousness, and even if you have made a personal effort to purify your vital consciousness, to master in it the desire-being and the little human ego, you are constantly under a sort of obligation to absorb all the contrary vibrations which come from those with whom you live. One cant shut oneself up in an ivory tower, it is yet more difficult vitally than physically, and one takes in all sorts of things; and unless one is constantly wide awake, constantly on ones guard, and has quite an efficient control over all that enters, so as not to admit in ones consciousness unwanted elements, one catches the constant contagion of all desires, all the lower movements, all the small obscure reactions, all the unwanted vibrations which come to us from those around us.

1953-12-30, #Questions And Answers 1953, #The Mother, #Integral Yoga
   Yes, thats true, that may happen. Fundamentally, this is why we always come back to the same thing: one must do all one can, as well as possible, and do it as an offering to the Divine, and then, once all this is settled and organised, well, if there is really an aspiration in the being, and a being that is a being of light, it can counteract all bad influences. But once one puts ones foot into this world, one cant hope very much to be quite pure and free from bad influences. Every time one eats, one absorbs them; every time one breathes, one absorbs them. Then, essentially, what is necessary is to do the work of cleansing, progressively, as much as possible.
   Why do some children take interest in things only when there is some excitement?

1954-06-30 - Occultism - Religion and vital beings - Mothers knowledge of what happens in the Ashram - Asking questions to Mother - Drawing on Mother, #Questions And Answers 1954, #The Mother, #Integral Yoga
  But I have no objection; on the contrary, I myself tell you, My children, if you are doing something difficult, call me, call me. No, not in order to come first or gain a victory, but so that nothing unpleasant happen to you. Call me so that things may go as well as possible, not for showing off but for the joy of doing well. And you may also call in order to do the thing as an offering, and then it becomes very good.
  Sweet Mother, isnt there another way of calling, rather than drawing?

1956-03-14 - Dynamic meditation - Do all as an offering to the Divine - Significance of 23.4.56. - If twelve men of goodwill call the Divine, #Questions And Answers 1956, #The Mother, #Integral Yoga
  object:1956-03-14 - Dynamic meditation - Do all as an offering to the Divine - Significance of 23.4.56. - If twelve men of goodwill call the Divine
  author class:The Mother

1956-05-30 - Forms as symbols of the Force behind - Art as expression of contact with the Divine - Supramental psychological perfection - Division of works - The Ashram, idle stupidities, #Questions And Answers 1956, #The Mother, #Integral Yoga
  That means that everything ought to be done exactly, as an offering?
  Truly speaking, it depends more on the way of doing a thing than on the thing itself.

1956-06-06 - Sign or indication from books of revelation - Spiritualised mind - Stages of sadhana - Reversal of consciousness - Organisation around central Presence - Boredom, most common human malady, #Questions And Answers 1956, #The Mother, #Integral Yoga
  My card was on this, which indeed seems to me quite a general problem for everybody here: the true attitude in work. (Laughter) Sri Aurobindo says this, which the true attitude in work comes when the work is always associated with the thought of the Mother, done as an offering to her, with the call to do it through you. This is the sentence I have found, I think thats not bad for a beginning!
  Now, does anyone want me to draw for him?

1958-04-23 - Progress and bargaining, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
  A spontaneous act, done because one cannot do otherwise, and done as an offering of goodwill, is the only one which truly has any value.
  ***

1.bni - Raga Ramkali, #unset, #Arthur C Clarke, #Fiction
   Original Language Hindi The ira-vein, the pingala-vein, the sukhmana-vein -- these three converge at one spot. Where the three rivers meet, there is found holy Prayag -- and it is there that the heart bathes and becomes clean. O you saints, it is there that you find the faultless Ram. Only the fortunate few who follow the guru's path understand this truth: the eternal Ram is forever blended therein. What are the manifestations of Deva's abode? There, resounds the Word unspoken. There, neither moon nor sun, air nor water exist. Those who follow the guru's words know all this already. Divine wisdom awakens and hard-heartedness melts away; sweet ambrosia soaks and wets the inner sky. Those who know the secret of this discipline will surely meet the primal Gurudeva. Beyond the Tenth Door is the abode of the inaccessible, the unfathomable Primal Being. Above the body, upon the body is an alcove. Within this alcove is His abode. Be vigilant; do not fall asleep. Attain that stage wherein the three qualities and the three worlds count for nothing. Place the seed-mantra within your heart. Turn back your mind and fix it upon Silence. Be vigilant; do not dwell in falsehood. Restrain and hold back the five senses. Place the guru's teaching in your thoughts, and lay your body and your soul as an offering to Krishna's love. Deem your hands and fingers as branches of a tree: do not lose your life as in a gambling match. Well up the spring that feeds the stream of evil deeds; drive the sun away from the west. Restrain what cannot be restrained, and let the spring gush forth: thus converse with Jaganath. A lamp with four wicks illumines the Tenth Door: countless petals surround the flower's cup. Therein dwells the Lord Himself, holding all His power: a ruby hidden by another precious ruby. In the brain is the lotus encircled by diamonds. Therein is Niranjan, the Holder of the three worlds. All the five types of instruments play sweetly on; the fan sways; the conch forever resounds. The guru's enlightenment tramples all demons underfoot: Beni begs for Your name. [2184.jpg] -- from Songs of the Saints from the Adi Granth, Translated by Nirmal Dass

2.02 - Indra, Giver of Light, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
   in the universal Purusha and, when man is produced, expresses himself again as sense-mentality in the human being. For delight is the raison d'etre of sensation, or, we may say, sensation is an attempt to translate the secret delight of existence into the terms of physical consciousness. But in that consciousness, - often figured as adri, the hill, stone, or dense substance, - divine light and divine delight are both of them concealed and confined, and have to be released or extracted. Ananda is retained as rasa, the sap, the essence, in sense-objects and sense-experiences, in the plants and growths of the earth-nature, and among these growths the mystic Soma-plant symbolises that element behind all sense activities and their enjoyments which yields the divine essence. It has to be distilled and, once distilled, purified and intensified until it has grown luminous, full of radiance, full of swiftness, full of energy, gomat, asu, yuvaku. It becomes the chief food of the gods who, called to the Soma-oblation, take their share of the enjoyment and in the strength of that ecstasy increase in man, exalt him to his highest possibilities, make him capable of the supreme experiences. Those who do not give the delight in them as an offering to the divine Powers, preferring to reserve themselves for the sense and the lower life, are adorers not of the gods, but of the Panis, lords of the senseconsciousness, traffickers in its limited activities, they who press not the mystic wine, give not the purified offering, raise not the sacred chant. It is the Panis who steal from us the Rays of the illumined consciousness, those brilliant herds of the sun, and pen them up in the cavern of the subconscient, in the dense hill of matter, corrupting even Sarama, the hound of heaven, the luminous intuition, when she comes on their track to the cave of the Panis.
  But the conception of this hymn belongs to a stage in our inner progress when the Panis have been exceeded and even the Vritras or Coverers who seclude from us our full powers and activities and Vala who holds back the Light, are already overpassed. But there are even then powers that stand in the way of our perfection. They are the powers of limitation, the

2.07 - The Supreme Word of the Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
   discover his spiritual unity with all creatures, to see all in the self and the self in all beings, even to see all things and creatures as himself, atmaupamyena sarvatra, and accordingly think, feel and act in all his mind, will and living. This Godhead is the origin of all that is here or elsewhere and by his Nature he has become all these innumerable existences, abhut sarvan.i bhutani; therefore man has to see and adore the One in all things animate and inanimate, to worship the manifestation in sun and star and flower, in man and every living creature, in the forms and forces, qualities and powers of Nature, vasudevah. sarvam iti. He has to make himself by divine vision and divine sympathy and finally by a strong inner identity one universality with the universe. A passive relationless identity excludes love and action, but this larger and richer oneness fulfils itself by works and by a pure emotion: it becomes the source and continent and substance and motive and divine purpose of all our acts and feelings. Kasmai devaya havis.a vidhema, to what Godhead shall we give all our life and activities as an offering? This is that Godhead, this the Lord who claims our sacrifice. A passive relationless identity excludes the joy of adoration and devotion; but bhakti is the very soul and heart and summit of this richer, completer, more intimate union.
  This Godhead is the fulfilment of all relations, father, mother, lover, friend and refuge of the soul of every creature. He is the one supreme and universal Deva, Atman, Purusha, Brahman,

2.08 - AT THE STAR THEATRE (II), #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Bhavani next spoke to her about surrendering the fruit of action to Sri Krishna. Again he quoted from the Git : "Whatever thou doest, whatever thou eatest, whatever thou givest away, whatever austerity thou practisest, O son of Kunti, do that as an offering unto Me."
  MASTER: "This is fine. These are the words of the Git; one cannot refute them. But something else must be noted. The author speaks about surrendering the fruit of action to Sri Krishna, but not about cultivating bhakti for Him."

2.1.02 - Combining Work, Meditation and Bhakti, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  But to quiet the mind and get the spiritual experience it is necessary first to purify and prepare the nature. This sometimes takes many years. Work done with the right attitude is the easiest means for thati.e. work done without desire or ego, rejecting all movements of desire, demand or ego when they come, done as an offering to the Divine Mother, with the remembrance of her and prayer to her to manifest her force and take up the action so that there too and not only in inner silence you can feel her presence and working.
  ***

2.1.1 - The Nature of the Vital, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  If you take the right attitude in your work, that itself will bring the help. The right attitude is to work for the sake of the Divine, as an offering, without demand for any reward, without selfish claims and desires, without self-assertion and arrogance, not quarrelling with your fellow workers, thinking it to be the Mothers work and not your own, and trying to feel her power behind the work. If you can do that, your nature will progress and change.
  I write this much in answer to your letter because I find in it a beginning of vital sincerity which was not there before. The rest depends upon you. If you become vitally sincere, the help will be with you.

2.2.01 - Work and Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  By disinterested work is usually meant work done for the sake of the work or for the sake of others without asking for return, reward or personal fruit or recompense; but in Yoga it means desireless work done for the Divine as an offering without condition or claimonly because it is the Divines Will or out of love for the Divine.
  ***
  --
  As for the work, it is a means of preparation, it can also be a means of growing into the inner consciousness. But then it must be done not as work only but as an offering to the Mother, without insisting on the ego, with an aspiration to feel her Force working in one, her Presence presiding over the work, seeking to give all to her, not claiming anything for oneself. That is the spirit of work offered as a sacrifice; done like that, work becomes a sadhana and a Yoga.
  ***
  --
  Reading and study though they can be useful for preparing the mind, are not themselves the best means of entering the Yoga. It is self-dedication from within that is the means. It is with the consciousness of the Mother that you must unite, a sincere self-consecration in the mind and heart and the Will is the means for it. The work given by the Mother is always meant as field for that self-consecration, it has to be done as an offering to her so that through the self-offering one may come to feel her force acting and her presence.
  ***
  --
  I may say however that I do not regard business as something evil or tainted, any more than it was so regarded in ancient spiritual India. If I did, I would not be able to receive money from X or from those of our disciples who in Bombay trade with East Africa; nor could we then encourage them to go on with their work but would have to tell them to throw it up and attend to their spiritual progress alone. How are we to reconcile Xs seeking after spiritual light and his mill? Ought I not to tell him to leave his mill to itself and to the devil and go into some Ashram to meditate? Even if I myself had had the comm and to do business as I had the comm and to do politics I would have done it without the least spiritual or moral compunction. All depends on the spirit in which a thing is done, the principle on which it is built and use to which it is turned. I have done politics and the most violent kind of revolutionary politics, ghora karma, and I have supported war and sent men to it, even though politics is not always or often a very clean occupation nor can war be called a spiritual line of action. But Krishna calls upon Arjuna to carry on war of the most terrible kind and by his example encourage men to do every kind of human work, sarvakarmi. Do you contend that Krishna was an unspiritual man and that his advice to Arjuna was mistaken or wrong in principle? Krishna goes farther and declares that a man by doing in the right way and in the right spirit the work dictated to him by his fundamental nature, temperament and capacity and according to his and its dharma can move towards the Divine. He validates the function and dharma of the Vaishya as well as of the Brahmin and Kshatriya. It is in his view quite possible for a man to do business and make money and earn profits and yet be a spiritual man, practise Yoga, have an inner life. The Gita is constantly justifying works as a means of spiritual salvation and enjoining a Yoga of works as well as of Bhakti and Knowledge. Krishna, however, superimposes a higher law also that work must be done without desire, without attachment to any fruit or reward, without any egoistic attitude or motive, as an offering or sacrifice to the Divine. This is the traditional Indian attitude towards these things, that all work can be done if it is done according to the dharma and, if it is rightly done, it does not prevent the approach to the Divine or the access to spiritual knowledge and the spiritual life.
  There is of course also the ascetic ideal which is necessary for many and has its place in the spiritual order. I would myself say that no man can be spiritually complete if he cannot live ascetically or follow a life as bare as the barest anchorites. Obviously, greed for wealth and money-making has to be absent from his nature as much as greed for food or any other greed and all attachment to these things must be renounced from his consciousness. But I do not regard the ascetic way of living as indispensable to spiritual perfection or as identical with it. There is the way of spiritual self-mastery and the way of spiritual self-giving and surrender to the Divine, abandoning ego and desire even in the midst of action or of any kind of work or all kinds of work demanded from us by the Divine. If it were not so, there would not have been great spiritual men like Janaka or Vidura in India and even there would have been no Krishna or else Krishna would have been not the Lord of Brindavan and Mathura and Dwarka or a prince and warrior or the charioteer of Kurukshetra, but only one more great anchorite. The Indian scriptures and Indian tradition, in the Mahabharata and elsewhere, make room both for the spirituality of the renunciation of life and for the spiritual life of action. One cannot say that one only is the Indian tradition and that the acceptance of life and works of all kinds, sarvakarmi, is un-Indian, European or Western and unspiritual.

2.2.05 - Creative Activity, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  You have painting and music in you and if you apply yourself they will develop in you. Only it is best to do it as an instrument of the Mother and as an offering to her, and not allow any personal desire for fame or appreciation by others or any personal pride to be the motives for it is that that gives trouble. All work done as an offering is a great help and does not give trouble.
  ***

2.2.7.01 - Some General Remarks, #Letters On Poetry And Art, #Sri Aurobindo, #Integral Yoga
  I dont agree with Prithwi Singh. If a man has a capacity for poetry or anything else, it will certainly come out and rise to greater heights than it would have done elsewhere. Witness Dilip who was unable to write poetry till he came here though he had the instinct and the suppressed power in him, Nishikanta whose full flow came only here, Arjava, Punjalal whose recent poems in Gujarati seem to me to have an extraordinary beautythough I admit that I am no expert there. Harin wrote beautifully before but the sovereign excellence of his recent poetry is new. There are others who are developing a power of writing they had not before. All that does not show that Yoga has no power to develop capacity. I myself have developed many capacities by Yoga. Formerly I could not have written a line of philosophynow people have started writing books about my philosophy to my great surprise. It is not a question of first class or second class. One has to produce ones best and develop the class if class there must be will be decided by posterity. Tagore himself was once considered second class by any number of people and the nature of his poetry was fiercely questioneduntil the Nobel prize and consequent fame ended their discussions. One has not to consider fame or the appreciation of others, but do whatever work one can do as an offering of ones capacity to the Divine.
  11 November 1934

2.3.05 - Sadhana through Work for the Mother, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  This [experience of the true attitude] happens when the work is always associated with the Mother's thought, done as an offering to her, with the call to do it through you. All ideas of ego, all association of egoistic feelings with the work must disappear.
  One begins to feel the Mother's force doing the work; the psychic grows through a certain inner attitude behind the work and the adhar becomes open both to the psychic intuitions and influences from within and to the descent from above. Then the result of

3.04 - The Way of Devotion, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Consecration becomes in its fullness a devoting of all our being to the Divine; therefore also of all our thoughts and our works. Here the Yoga takes into itself the essential elements of the Yoga of works and the Yoga of knowledge, but in its own manner and with its own peculiar spirit. It is a sacrifice of life and works to the Divine, but a sacrifice of love more than a tuning of the will to the divine Will. The bhakta offers up his life and all that he is and all that he has and all that he does to the Divine. This surrender may take the ascetic form, as when he leaves the ordinary life of men and devotes his days solely to prayer and praise and worship or to ecstatic meditation, gives up his personal possessions and becomes the monk or the mendicant whose one only possession is the Divine, gives up all actions in life except those only which help or belong to the communion with the Divine and communion with other devotees, or at most keeps the doing{|50c-} from the secure fortress of the ascetic life of those services to men which seem peculiarly the outflowing of the divine nature of love, compassion and good. But there is the wider self-consecration, proper to any integral Yoga, which, accepting the fullness of life and the world in its entirety as the play of the Divine, offers up the whole being into his possession; it is a holding of all one is and has as belonging to him only and not to ourselves and a doing of all works as an offering to him. By this comes the complete active consecration of both the inner and the outer life, the unmutilated self-giving. There is also the consecration of the thoughts to the Divine. In its inception this is the attempt to fix the mind on the object of adoration,--for naturally the restless human mind is occupied with other objects and, even when it is directed upwards, constantly drawn away by the world,--so that in the end it habitually thinks of him and all else is only secondary and thought of only in relation to him. This is done often with the aid of a physical image or, more intimately and characteristically, of a mantra or a divine name through which the divine being is realised. There are supposed by those who systematise to be three stages of the seeking through the devotion of the mind, first, the constant hearing of the divine name, qualities and all that has been attached to them, secondly, the constant thinking on them or on the divine being or personality, thirdly, the settling and fixing of the mind on the object; and by this comes the full realisation. And by these, too, there comes when the accompanying feeling or the concentration is very intense, the Samadhi, the ecstatic trance in which the consciousness passes away from outer objects. But all this is really incidental; the one thing essential is the intense devotion of the thought in the mind to the object of adoration. Although it seems akin to the contemplation of the way of knowledge, it differs from that in its spirit. It is in its real nature not a still, but an ecstatic contemplation; it seeks not to pass into the being of the Divine, but to bring the Divine into ourselves and to lose ourselves in the deep ecstasy of his presence or of his possession; and its bliss is not the peace of unity, but the ecstasy of union. Here, too, there may be the separative self-consecration which ends in the giving up of all other thought of life for the possession of this ecstasy, eternal afterwards in planes beyond, or the comprehensive consecration in which all the thoughts are full of the Divine and even in the occupations of life every thought remembers him. As in the other Yogas, so in this, one comes to see the Divine everywhere and in all and to pour out the realisation of the Divine in all one's inner activities and outward actions. But all is supported here by the primary force of the emotional union: for it is by love that the entire self-consecration and the entire possession is accomplished, and thought and action become shapes and figures of the divine love which possesses the spirit and its members.
  This is the ordinary movement by which what may be at first a vague adoration of some idea of the Divine takes on the hue and character and then, once entered into the path of Yoga, the inner reality and intense experience of divine love. But there is the more intimate Yoga which from the first consists in this love and attains only by the intensity of its longing without other process or method. All the rest comes, but it comes out of this, as leaf and flower out of the seed; other things are not the means of developing and fulfilling love, but the radiations of love already growing in the soul. This is the way that the soul follows when, while occupied perhaps with the normal human life, it has heard the flute of the Godhead behind the near screen of secret woodlands and no longer possesses itself, can have no satisfaction or rest till it has pursued and seized and possessed the divine fluteplayer. This is in essence the power of love itself in the heart and soul turning from earthly objects to the spiritual source of all beauty and delight. There live in this seeking all the sentiment and passion, all the moods and experiences of love concentrated on a supreme object of desire and intensified a hundredfold beyond the highest acme of intensity possible to a human love. There is the disturbance of the whole life, the illumination by an unseized vision, the unsatisfied yearning for a single object of the heart's desire, the intense impatience of all that distracts from the one preoccupation, the intense pain of the obstacles that stand in the way of possession, the perfect vision of all beauty and delight in a single form. And there are all the many moods of love, the joy of musing and absorption, the delight of the meeting and fulfilment and embrace, the pain of separation, the wrath of love, the tears of longing, the increased delight of reunion. The heart is the scene of this supreme idyll of the inner consciousness, but a heart which undergoes increasingly an intense spiritual change and becomes the radiantly unfolding lotus of the spirit. And as the intensity of its seeking is beyond the highest power of the normal human emotions, so also the delight and the final ecstasy are beyond the reach of the imagination and beyond expression by speech. For this is the delight of the Godhead that passes human understanding. Indian bhakti has given to this divine love powerful forms, poetic symbols which are not in reality so much symbols as intimate expressions of truth which can find no other expression. It uses human relations and sees a divine person, not as mere figures, but because there are divine relations of supreme Delight and Beauty with the human soul of which human relations are the imperfect but still the real type, and because that Delight and Beauty are not abstractions or qualities of a quite impalpable metaphysical entity, but the very body and form of the supreme Being. It is a living Soul to which the soul of the bhakta yearns; for the source of all life is not an idea or a conception or a state of existence, but a real Being. Therefore in the possession of the divine Beloved all the life of the soul is satisfied and all the relations by which it finds and in which it expresses itself, are wholly fulfilled; therefore, too, by any and all of them can the Beloved be sought, though those which admit the greatest intensity, are always those by which he can be most intensely pursued and possessed with the profoundest ecstasy. He is sought within in the heart and therefore apart from all by an inward-gathered concentration of the being in the soul itself; but he is also seen and loved everywhere where he manifests his being. All the beauty and joy of existence is seen as his joy and beauty; he is embraced by the spirit in all beings; the ecstasy of love enjoyed pours itself out in a universal love; all existence becomes a radiation of its delight and even in its very appearances is transformed into something other than its outward appearance. The world itself is experienced as a play of the divine Delight, a Lila, and that in which the world loses itself is the heaven of beatitude of the eternal union.

3.2.4 - Sex, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  It is not meant by the sacrifice of works that there should be no choice between different acts, no control over impulse and desire. To regard the sex-act as an offering might easily lead to the sanctification of desire.
  ***

3.4.1.06 - Reading and Sadhana, #Letters On Poetry And Art, #Sri Aurobindo, #Integral Yoga
  Reading and study though they can be useful for preparing the mind, are not themselves the best means of entering the Yoga. It is self-dedication from within that is the means. It is with the consciousness of the Mother that you must unite, a sincere self-consecration in the mind and heart and the Will is the means for it. The work given by the Mother is always meant as field for that self-consecration, it has to be done as an offering to her so that through the self-offering one may come to feel her force acting and her presence.
  27 February 1935

7.13 - The Conquest of Knowledge, #Words Of Long Ago, #The Mother, #Integral Yoga
  Rama, the divine hero, shot an arrow into the deep waters and the shaft gave a fiery pain to the ocean, and all the fish were full of fear. Then the spirit of the ocean took the form of a Brahmin who knelt before the Lord with a golden dish full of jewels as an offering.
  The Ocean clasped the lotus-feet of Rama and said:

Book of Exodus, #The Bible, #Anonymous, #Various
  Upon reaching Mount Sinai, God said to Moses: "Now therefore, if you will obey my voice and keep my covenant, you shall be my own possession among all peoples; for all the earth is mine, and you shall be to me a kingdom of priests and a holy nation" (19:5-6). God then gave Moses on Mount Sinai (19:20) the Ten Commandments (Exodus 20:1-17). Moses wrote down the words of the Lord and the Sinai Covenant was ratified by the people (24:7) and renewed in 34:27-28. Exodus 23:16 describes the Firstfruits - - Bikkurim of the harvest as an offering to the Lord. Firstfruits is one of the seven Festivals of the Lord. God then instructed Moses to make a Sanctuary - "so that I may dwell in their midst. Make this tabernacle and all its furnishings exactly like the pattern I will show you." (25:8-9). The Tabernacle or mishkan - - the Dwelling Place, consisted of two rooms divided by a veil: the Holy of Holies and a Holy Place, with an Outer Courtyard. The Holy of Holies would hold the Ark of the Covenant, in which were housed the Ten Commandments; the Holy Place would hold the Menorah or Golden Lampstand, the Altar of Incense, and the Table of Showbread or the Bread of the Presence - .
  Exodus 28 describes the fashioning of the Breastplate of Aaron with its twelve stones, each stone representing one of the twelve tribes of Israel. Exodus 28:30 reveals the significance of the breastplate: "And you shall put in the breastplate of judgment the Urim and the Thummim, and they shall be over Aarons heart when he goes in before the Lord. So Aaron shall bear the judgment of the children of Israel over his heart before the Lord continually."

Book of Genesis, #The Bible, #Anonymous, #Various
  3 In the course of time Cain brought some of the fruits of the soil as an offering to the Lord. 4 And Abel also brought an offering fat portions from some of the firstborn of his flock. The Lord looked with favor on Abel and his offering, 5 but on Cain and his offering he did not look with favor.
  So Cain was very angry, and his face was downcast. 6 Then the Lord said to Cain, Why are you angry? Why is your face downcast? 7 If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must rule over it.

Epistle to the Romans, #The Bible, #Anonymous, #Various
  3 For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh, 4 so that the requirement of the Law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit.
  5 For those who are according to the flesh set their minds on the things of the flesh, but those who are according to the Spirit, the things of the Spirit. 6 For the mind set on the flesh is death, but the mind set on the Spirit is life and peace, 7 because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so, 8 and those who are in the flesh cannot please God. 9 However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to Him.

Sayings of Sri Ramakrishna (text), #Sayings of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  something, however trifling, in your hand as an offering.
  1034. As thieves cannot enter a house if its inmates are wide awake, so if you are always on your guard,

The Dwellings of the Philosophers, #unset, #Arthur C Clarke, #Fiction
  from her finger a humble gold ring, her only wealth, and she placed it as an offering under an
  altar candlestick.

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Wikipedia - Human sacrifice -- Killing one or more humans, usually as an offering to a deity, as part of a ritual



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