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branches ::: discipline, self-discipline

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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
Blazing_the_Trail_from_Infancy_to_Enlightenment
Discipline_and_Punish__The_Birth_of_the_Prison
Full_Circle
Heart_of_Matter
Initiation_Into_Hermetics
Journey_to_the_Lord_of_Power_-_A_Sufi_Manual_on_Retreat
Let_Me_Explain
Letters_On_Yoga
Letters_On_Yoga_IV
Life_without_Death
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
On_Education
On_Thoughts_And_Aphorisms
Process_and_Reality
Questions_And_Answers_1950-1951
Questions_And_Answers_1954
Questions_And_Answers_1955
Spiral_Dynamics
The_Divine_Companion
The_Divine_Milieu
The_Divinization_of_Matter__Lurianic_Kabbalah,_Physics,_and_the_Supramental_Transformation
The_Essential_Songs_of_Milarepa
The_Externalization_of_the_Hierarchy
The_Heros_Journey
The_Imitation_of_Christ
The_Mother_With_Letters_On_The_Mother
The_Republic
The_Seals_of_Wisdom
The_Study_and_Practice_of_Yoga
The_Synthesis_Of_Yoga
The_Use_and_Abuse_of_History
The_Way_of_Perfection
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Yoga_Sutras
Thought_Power
Toward_the_Future

IN CHAPTERS TITLE
08.02_-_Order_and_Discipline
10.33_-_On_Discipline
1951-02-05_-_Surrender_and_tapasya_-_Dealing_with_difficulties,_sincerity,_spiritual_discipline_-_Narrating_experiences_-_Vital_impulse_and_will_for_progress
1951-02-26_-_On_reading_books_-_gossip_-_Discipline_and_realisation_-_Imaginary_stories-_value_of_-_Private_lives_of_big_men_-_relaxation_-_Understanding_others_-_gnostic_consciousness
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
1955-10-05_-_Science_and_Ignorance_-_Knowledge,_science_and_the_Buddha_-_Knowing_by_identification_-_Discipline_in_science_and_in_Buddhism_-_Progress_in_the_mental_field_and_beyond_it
1956-06-13_-_Effects_of_the_Supramental_action_-_Education_and_the_Supermind_-_Right_to_remain_ignorant_-_Concentration_of_mind_-_Reason,_not_supreme_capacity_-_Physical_education_and_studies_-_inner_discipline_-_True_usefulness_of_teachers
1956-08-22_-_The_heaven_of_the_liberated_mind_-_Trance_or_samadhi_-_Occult_discipline_for_leaving_consecutive_bodies_-_To_be_greater_than_ones_experience_-_Total_self-giving_to_the_Grace_-_The_truth_of_the_being_-_Unique_relation_with_the_Supreme
1956-11-14_-_Conquering_the_desire_to_appear_good_-_Self-control_and_control_of_the_life_around_-_Power_of_mastery_-_Be_a_great_yogi_to_be_a_good_teacher_-_Organisation_of_the_Ashram_school_-_Elementary_discipline_of_regularity
1958-09-03_-_How_to_discipline_the_imagination_-_Mental_formations
1.gnk_-_Japji_38_-_Discipline_is_the_workshop
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.1.4.3_-_Discipline

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
00.03_-_Upanishadic_Symbolism
0.00_-_INTRODUCTION
0.00_-_The_Book_of_Lies_Text
0.00_-_THE_GOSPEL_PREFACE
0.01_-_Letters_from_the_Mother_to_Her_Son
0.03_-_The_Threefold_Life
0.04_-_The_Systems_of_Yoga
0.05_-_Letters_to_a_Child
0.05_-_The_Synthesis_of_the_Systems
0.06_-_INTRODUCTION
0.06_-_Letters_to_a_Young_Sadhak
0.08_-_Letters_to_a_Young_Captain
0.09_-_Letters_to_a_Young_Teacher
01.01_-_A_Yoga_of_the_Art_of_Life
01.02_-_Natures_Own_Yoga
01.03_-_Sri_Aurobindo_and_his_School
01.03_-_Yoga_and_the_Ordinary_Life
01.04_-_Sri_Aurobindos_Gita
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
01.09_-_William_Blake:_The_Marriage_of_Heaven_and_Hell
0.10_-_Letters_to_a_Young_Captain
01.11_-_The_Basis_of_Unity
0.11_-_Letters_to_a_Sadhak
0.12_-_Letters_to_a_Student
0_1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
0_1957-10-08
0_1958-05-10
0_1958-07-06
0_1958-08-29
0_1958-10-10
0_1958-11-27_-_Intermediaries_and_Immediacy
0_1959-10-15
0_1960-09-20
0_1960-10-25
0_1960-11-08
0_1960-11-15
0_1961-02-04
0_1961-02-25
0_1961-03-04
0_1961-04-07
0_1961-06-06
0_1962-01-09
0_1962-01-12_-_supramental_ship
0_1962-02-06
0_1962-02-13
0_1962-02-27
0_1962-06-12
0_1962-06-30
0_1962-07-07
0_1962-07-21
0_1962-08-04
0_1962-09-05
0_1962-09-08
0_1962-10-12
0_1963-02-23
0_1963-06-19
0_1963-07-20
0_1963-10-16
0_1963-12-21
0_1964-04-08
0_1964-09-23
0_1964-11-12
0_1965-01-24
0_1965-03-06
0_1965-08-07
0_1965-08-31
0_1966-10-08
0_1966-11-23
0_1966-12-17
0_1966-12-21
0_1967-01-28
0_1967-04-05
0_1967-04-15
0_1967-07-22
0_1967-07-26
0_1967-08-02
0_1967-10-30
0_1968-01-12
0_1968-03-27
0_1968-09-04
0_1968-09-21
0_1969-02-08
0_1969-03-19
0_1969-10-18
0_1970-01-17
0_1970-05-23
0_1971-04-17
0_1971-04-28
0_1971-05-01
0_1971-06-23
0_1972-02-26
0_1973-02-18
02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
02.01_-_Our_Ideal
02.02_-_Rishi_Dirghatama
02.05_-_Robert_Graves
02.10_-_Independence_and_its_Sanction
02.10_-_Two_Mystic_Poems_in_Modern_Bengali
03.02_-_Yogic_Initiation_and_Aptitude
03.04_-_The_Other_Aspect_of_European_Culture
03.04_-_Towardsa_New_Ideology
03.05_-_The_Spiritual_Genius_of_India
03.07_-_Brahmacharya
03.09_-_Buddhism_and_Hinduism
03.10_-_The_Mission_of_Buddhism
03.17_-_The_Souls_Odyssey
04.01_-_The_Divine_Man
04.01_-_The_March_of_Civilisation
04.02_-_Human_Progress
04.03_-_Consciousness_as_Energy
04.04_-_A_Global_Humanity
04.04_-_Evolution_of_the_Spiritual_Consciousness
04.05_-_The_Freedom_and_the_Force_of_the_Spirit
04.06_-_Evolution_of_the_Spiritual_Consciousness
04.06_-_To_Be_or_Not_to_Be
04.09_-_Values_Higher_and_Lower
05.02_-_Gods_Labour
05.05_-_In_Quest_of_Reality
05.06_-_Physics_or_philosophy
05.09_-_Varieties_of_Religious_Experience
05.13_-_Darshana_and_Philosophy
05.22_-_Success_and_its_Conditions
05.26_-_The_Soul_in_Anguish
05.33_-_Caesar_versus_the_Divine
05.34_-_Light,_more_Light
06.02_-_Darkness_to_Light
06.03_-_Types_of_Meditation
06.07_-_Total_Transformation_Demands_Total_Rejection
06.08_-_The_Individual_and_the_Collective
06.10_-_Fatigue_and_Work
06.12_-_The_Expanding_Body-Consciousness
06.32_-_The_Central_Consciousness
07.01_-_Realisation,_Past_and_Future
07.03_-_The_Entry_into_the_Inner_Countries
07.06_-_Record_of_World-History
07.21_-_On_Occultism
07.25_-_Prayer_and_Aspiration
07.36_-_The_Body_and_the_Psychic
08.01_-_Choosing_To_Do_Yoga
08.02_-_Order_and_Discipline
08.03_-_Organise_Your_Life
08.12_-_Thought_the_Creator
08.13_-_Thought_and_Imagination
08.22_-_Regarding_the_Body
09.01_-_Prayer_and_Aspiration
09.05_-_The_Story_of_Love
09.13_-_On_Teachers_and_Teaching
100.00_-_Synergy
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
1.007_-_Initial_Steps_in_Yoga_Practice
1.00d_-_DIVISION_D_-_KUNDALINI_AND_THE_SPINE
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
10.14_-_Night_and_Day
10.17_-_Miracles:_Their_True_Significance
1.01f_-_Introduction
1.01_-_Foreward
1.01_-_Fundamental_Considerations
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_MASTER_AND_DISCIPLE
1.01_-_Meeting_the_Master_-_Authors_first_meeting,_December_1918
1.01_-_Necessity_for_knowledge_of_the_whole_human_being_for_a_genuine_education.
1.01_-_THAT_ARE_THOU
1.01_-_The_Cycle_of_Society
1.01_-_The_Four_Aids
1.01_-_The_Ideal_of_the_Karmayogin
1.01_-_The_Science_of_Living
1.01_-_Who_is_Tara
10.23_-_Prayers_and_Meditations_of_the_Mother
1.028_-_Bringing_About_Whole-Souled_Dedication
10.28_-_Love_and_Love
10.29_-_Gods_Debt
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meditating_on_Tara
1.02_-_On_detachment
1.02_-_On_the_Knowledge_of_God.
1.02_-_Skillful_Means
1.02_-_The_7_Habits__An_Overview
1.02_-_The_Age_of_Individualism_and_Reason
1.02_-_The_Eternal_Law
1.02_-_The_Great_Process
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Pit
1.02_-_The_Refusal_of_the_Call
1.02_-_The_Stages_of_Initiation
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.031_-_Intense_Aspiration
10.32_-_The_Mystery_of_the_Five_Elements
10.33_-_On_Discipline
10.34_-_Effort_and_Grace
10.35_-_The_Moral_and_the_Spiritual
1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice
1.038_-_Impediments_in_Concentration_and_Meditation
1.03_-_A_Parable
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_Physical_Education
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.040_-_Re-Educating_the_Mind
1.042_-_Consultation
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_GOD_IN_THE_WORLD
1.04_-_Money
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_Sounds
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Core_of_the_Teaching
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Praise
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_The_Silent_Mind
1.04_-_Wake-Up_Sermon
1.05_-_Buddhism_and_Women
1.05_-_CHARITY
1.05_-_Computing_Machines_and_the_Nervous_System
1.05_-_Consciousness
1.05_-_Hsueh_Feng's_Grain_of_Rice
1.05_-_Mental_Education
1.05_-_MORALITY_AS_THE_ENEMY_OF_NATURE
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_Some_Results_of_Initiation
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_THE_MASTER_AND_KESHAB
1.05_-_True_and_False_Subjectivism
1.05_-_Work_and_Teaching
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_Quieting_the_Vital
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
1.06_-_Wealth_and_Government
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_Bridge_across_the_Afterlife
1.07_-_Medicine_and_Psycho_therapy
1.07_-_On_Dreams
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
1.07_-_The_Process_of_Evolution
1.07_-_The_Psychic_Center
1.07_-_TRUTH
1.08_-_Adhyatma_Yoga
1.08_-_Psycho_therapy_Today
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_Sri_Aurobindos_Descent_into_Death
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
1.08_-_The_Supreme_Will
1.08_-_The_Three_Schools_of_Magick_3
1.099_-_The_Entry_of_the_Eternal_into_the_Individual
1.09_-_ADVICE_TO_THE_BRAHMOS
1.09_-_A_System_of_Vedic_Psychology
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_Kundalini_Yoga
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.1.01_-_Seeking_the_Divine
1.1.01_-_The_Divine_and_Its_Aspects
11.03_-_Cosmonautics
11.08_-_Body-Energy
11.09_-_Towards_the_Immortal_Body
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_Foresight
1.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
1.10_-_The_Secret_of_the_Veda
1.10_-_The_Three_Modes_of_Nature
1.10_-_The_Yoga_of_the_Intelligent_Will
11.11_-_The_Ideal_Centre
11.15_-_Sri_Aurobindo
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.11_-_Works_and_Sacrifice
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_The_Divine_Work
1.12_-_THE_FESTIVAL_AT_PNIHTI
1.12_-_The_Significance_of_Sacrifice
1.12_-_The_Sociology_of_Superman
1.12_-_The_Superconscient
1.13_-_Reason_and_Religion
1.13_-_The_Lord_of_the_Sacrifice
1.13_-_THE_MASTER_AND_M.
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.14_-_The_Principle_of_Divine_Works
1.14_-_The_Secret
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.15_-_LAST_VISIT_TO_KESHAB
1.15_-_The_Supramental_Consciousness
1.16_-_Man,_A_Transitional_Being
1.16_-_The_Suprarational_Ultimate_of_Life
1.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
1.17_-_M._AT_DAKSHINEWAR
1.17_-_Religion_as_the_Law_of_Life
1.17_-_The_Divine_Birth_and_Divine_Works
1.17_-_The_Transformation
1.18_-_Asceticism
1.18_-_M._AT_DAKSHINESWAR
1.18_-_The_Importance_of_our_Conventional_Greetings,_etc.
1.18_-_The_Infrarational_Age_of_the_Cycle
1.19_-_Equality
1.19_-_THE_MASTER_AND_HIS_INJURED_ARM
1.200-1.224_Talks
1.2.01_-_The_Call_and_the_Capacity
12.08_-_Notes_on_Freedom
12.09_-_The_Story_of_Dr._Faustus_Retold
1.20_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
1.20_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM
1.20_-_The_End_of_the_Curve_of_Reason
1.2.1.03_-_Psychic_and_Esoteric_Poetry
1.21_-_A_DAY_AT_DAKSHINESWAR
1.22_-_ADVICE_TO_AN_ACTOR
1.2.2_-_The_Place_of_Study_in_Sadhana
1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_PUNDIT_SHASHADHAR
1.2.4_-_Speech_and_Yoga
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
1.25_-_ADVICE_TO_PUNDIT_SHASHADHAR
1.25_-_SPIRITUAL_EXERCISES
1.26_-_FESTIVAL_AT_ADHARS_HOUSE
1.26_-_Mental_Processes_-_Two_Only_are_Possible
1.27_-_AT_DAKSHINESWAR
1.28_-_On_holy_and_blessed_prayer,_mother_of_virtues,_and_on_the_attitude_of_mind_and_body_in_prayer.
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.37_-_Death_-_Fear_-_Magical_Memory
1.3_-_Mundaka_Upanishads
1.4.03_-_The_Guru
14.04_-_More_of_Yajnavalkya
14.06_-_Liberty,_Self-Control_and_Friendship
1.439
1.49_-_Thelemic_Morality
1.70_-_Morality_1
1.79_-_Progress
1.81_-_Method_of_Training
1.83_-_Epistola_Ultima
19.01_-_The_Twins
19.02_-_Vigilance
19.07_-_The_Adept
1913_11_25p
1914_04_23p
19.14_-_The_Awakened
1916_12_08p
1917_09_24p
19.17_-_On_Anger
19.22_-_Of_Hell
19.25_-_The_Bhikkhu
19.26_-_The_Brahmin
1929-04-14_-_Dangers_of_Yoga_-_Two_paths,_tapasya_and_surrender_-_Impulses,_desires_and_Yoga_-_Difficulties_-_Unification_around_the_psychic_being_-_Ambition,_undoing_of_many_Yogis_-_Powers,_misuse_and_right_use_of_-_How_to_recognise_the_Divine_Will_-_Accept_things_that_come_from_Divine_-_Vital_devotion_-_Need_of_strong_body_and_nerves_-_Inner_being,_invariable
1929-04-21_-_Visions,_seeing_and_interpretation_-_Dreams_and_dreaml_and_-_Dreamless_sleep_-_Visions_and_formulation_-_Surrender,_passive_and_of_the_will_-_Meditation_and_progress_-_Entering_the_spiritual_life,_a_plunge_into_the_Divine
1929-04-28_-_Offering,_general_and_detailed_-_Integral_Yoga_-_Remembrance_of_the_Divine_-_Reading_and_Yoga_-_Necessity,_predetermination_-_Freedom_-_Miracles_-_Aim_of_creation
1929-05-19_-_Mind_and_its_workings,_thought-forms_-_Adverse_conditions_and_Yoga_-_Mental_constructions_-_Illness_and_Yoga
1929-06-16_-_Illness_and_Yoga_-_Subtle_body_(nervous_envelope)_-_Fear_and_illness
1929-07-28_-_Art_and_Yoga_-_Art_and_life_-_Music,_dance_-_World_of_Harmony
1950-12-23_-_Concentration_and_energy
1950-12-25_-_Christmas_-_festival_of_Light_-_Energy_and_mental_growth_-_Meditation_and_concentration_-_The_Mother_of_Dreams_-_Playing_a_game_well,_and_energy
1951-01-13_-_Aim_of_life_-_effort_and_joy._Science_of_living,_becoming_conscious._Forces_and_influences.
1951-01-27_-_Sleep_-_desires_-_repression_-_the_subconscient._Dreams_-_the_super-conscient_-_solving_problems._Ladder_of_being_-_samadhi._Phases_of_sleep_-_silence,_true_rest._Vital_body_and_illness.
1951-02-05_-_Surrender_and_tapasya_-_Dealing_with_difficulties,_sincerity,_spiritual_discipline_-_Narrating_experiences_-_Vital_impulse_and_will_for_progress
1951-02-10_-_Liberty_and_license_-_surrender_makes_you_free_-_Men_in_authority_as_representatives_of_the_divine_Truth_-_Work_as_offering_-_total_surrender_needs_time_-_Effort_and_inspiration_-_will_and_patience
1951-02-15_-_Dreams,_symbolic_-_true_repose_-_False_visions_-_Earth-memory_and_history
1951-02-19_-_Exteriorisation-_clairvoyance,_fainting,_etc_-_Somnambulism_-_Tartini_-_childrens_dreams_-_Nightmares_-_gurus_protection_-_Mind_and_vital_roam_during_sleep
1951-02-26_-_On_reading_books_-_gossip_-_Discipline_and_realisation_-_Imaginary_stories-_value_of_-_Private_lives_of_big_men_-_relaxation_-_Understanding_others_-_gnostic_consciousness
1951-03-14_-_Plasticity_-_Conditions_for_knowing_the_Divine_Will_-_Illness_-_microbes_-_Fear_-_body-reflexes_-_The_best_possible_happens_-_Theories_of_Creation_-_True_knowledge_-_a_work_to_do_-_the_Ashram
1951-03-31_-_Physical_ailment_and_mental_disorder_-_Curing_an_illness_spiritually_-_Receptivity_of_the_body_-_The_subtle-physical-_illness_accidents_-_Curing_sunstroke_and_other_disorders
1951-04-21_-_Sri_Aurobindos_letter_on_conditions_for_doing_yoga_-_Aspiration,_tapasya,_surrender_-_The_lower_vital_-_old_habits_-_obsession_-_Sri_Aurobindo_on_choice_and_the_double_life_-_The_old_fiasco_-_inner_realisation_and_outer_change
1951-04-26_-_Irrevocable_transformation_-_The_divine_Shakti_-_glad_submission_-_Rejection,_integral_-_Consecration_-_total_self-forgetfulness_-_work
1951-04-28_-_Personal_effort_-_tamas,_laziness_-_Static_and_dynamic_power_-_Stupidity_-_psychic_and_intelligence_-_Philosophies-_different_languages_-_Theories_of_Creation_-_Surrender_of_ones_being_and_ones_work
1951-05-03_-_Money_and_its_use_for_the_divine_work_-_problems_-_Mastery_over_desire-_individual_and_collective_change
1951-05-05_-_Needs_and_desires_-_Discernment_-_sincerity_and_true_perception_-_Mantra_and_its_effects_-_Object_in_action-_to_serve_-_relying_only_on_the_Divine
1953-05-06
1953-05-13
1953-06-24
1953-07-08
1953-07-22
1953-09-16
1953-12-16
1953-12-23
1954-02-03_-_The_senses_and_super-sense_-_Children_can_be_moulded_-_Keeping_things_in_order_-_The_shadow
1954-02-17_-_Experience_expressed_in_different_ways_-_Origin_of_the_psychic_being_-_Progress_in_sports_-Everything_is_not_for_the_best
1954-03-03_-_Occultism_-_A_French_scientists_experiment
1954-03-24_-_Dreams_and_the_condition_of_the_stomach_-_Tobacco_and_alcohol_-_Nervousness_-_The_centres_and_the_Kundalini_-_Control_of_the_senses
1954-06-02_-_Learning_how_to_live_-_Work,_studies_and_sadhana_-_Waste_of_the_Energy_and_Consciousness
1954-07-28_-_Money_-_Ego_and_individuality_-_The_shadow
1954-08-11_-_Division_and_creation_-_The_gods_and_human_formations_-_People_carry_their_desires_around_them
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
1954-09-08_-_Hostile_forces_-_Substance_-_Concentration_-_Changing_the_centre_of_thought_-_Peace
1954-10-06_-_What_happens_is_for_the_best_-_Blaming_oneself_-Experiences_-_The_vital_desire-soul_-Creating_a_spiritual_atmosphere_-Thought_and_Truth
1954-10-20_-_Stand_back_-_Asking_questions_to_Mother_-_Seeing_images_in_meditation_-_Berlioz_-Music_-_Mothers_organ_music_-_Destiny
1954-12-08_-_Cosmic_consciousness_-_Clutching_-_The_central_will_of_the_being_-_Knowledge_by_identity
1954-12-15_-_Many_witnesses_inside_oneself_-_Children_in_the_Ashram_-_Trance_and_the_waking_consciousness_-_Ascetic_methods_-_Education,_spontaneous_effort_-_Spiritual_experience
1955-02-09_-_Desire_is_contagious_-_Primitive_form_of_love_-_the_artists_delight_-_Psychic_need,_mind_as_an_instrument_-_How_the_psychic_being_expresses_itself_-_Distinguishing_the_parts_of_ones_being_-_The_psychic_guides_-_Illness_-_Mothers_vision
1955-03-02_-_Right_spirit,_aspiration_and_desire_-_Sleep_and_yogic_repose,_how_to_sleep_-_Remembering_dreams_-_Concentration_and_outer_activity_-_Mother_opens_the_door_inside_everyone_-_Sleep,_a_school_for_inner_knowledge_-_Source_of_energy
1955-03-09_-_Psychic_directly_contacted_through_the_physical_-_Transforming_egoistic_movements_-_Work_of_the_psychic_being_-_Contacting_the_psychic_and_the_Divine_-_Experiences_of_different_kinds_-_Attacks_of_adverse_forces
1955-03-30_-_Yoga-shakti_-_Energies_of_the_earth,_higher_and_lower_-_Illness,_curing_by_yogic_means_-_The_true_self_and_the_psychic_-_Solving_difficulties_by_different_methods
1955-05-04_-_Drawing_on_the_universal_vital_forces_-_The_inner_physical_-_Receptivity_to_different_kinds_of_forces_-_Progress_and_receptivity
1955-06-08_-_Working_for_the_Divine_-_ideal_attitude_-_Divine_manifesting_-_reversal_of_consciousness,_knowing_oneself_-_Integral_progress,_outer,_inner,_facing_difficulties_-_People_in_Ashram_-_doing_Yoga_-_Children_given_freedom,_choosing_yoga
1955-06-22_-_Awakening_the_Yoga-shakti_-_The_thousand-petalled_lotus-_Reading,_how_far_a_help_for_yoga_-_Simple_and_complicated_combinations_in_men
1955-07-06_-_The_psychic_and_the_central_being_or_jivatman_-_Unity_and_multiplicity_in_the_Divine_-_Having_experiences_and_the_ego_-_Mental,_vital_and_physical_exteriorisation_-_Imagination_has_a_formative_power_-_The_function_of_the_imagination
1955-08-03_-_Nothing_is_impossible_in_principle_-_Psychic_contact_and_psychic_influence_-_Occult_powers,_adverse_influences;_magic_-_Magic,_occultism_and_Yogic_powers_-Hypnotism_and_its_effects
1955-10-05_-_Science_and_Ignorance_-_Knowledge,_science_and_the_Buddha_-_Knowing_by_identification_-_Discipline_in_science_and_in_Buddhism_-_Progress_in_the_mental_field_and_beyond_it
1956-05-23_-_Yoga_and_religion_-_Story_of_two_clergymen_on_a_boat_-_The_Buddha_and_the_Supramental_-_Hieroglyphs_and_phonetic_alphabets_-_A_vision_of_ancient_Egypt_-_Memory_for_sounds
1956-06-13_-_Effects_of_the_Supramental_action_-_Education_and_the_Supermind_-_Right_to_remain_ignorant_-_Concentration_of_mind_-_Reason,_not_supreme_capacity_-_Physical_education_and_studies_-_inner_discipline_-_True_usefulness_of_teachers
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
1956-08-22_-_The_heaven_of_the_liberated_mind_-_Trance_or_samadhi_-_Occult_discipline_for_leaving_consecutive_bodies_-_To_be_greater_than_ones_experience_-_Total_self-giving_to_the_Grace_-_The_truth_of_the_being_-_Unique_relation_with_the_Supreme
1956-08-29_-_To_live_spontaneously_-_Mental_formations_Absolute_sincerity_-_Balance_is_indispensable,_the_middle_path_-_When_in_difficulty,_widen_the_consciousness_-_Easiest_way_of_forgetting_oneself
1956-09-19_-_Power,_predominant_quality_of_vital_being_-_The_Divine,_the_psychic_being,_the_Supermind_-_How_to_come_out_of_the_physical_consciousness_-_Look_life_in_the_face_-_Ordinary_love_and_Divine_love
1956-11-14_-_Conquering_the_desire_to_appear_good_-_Self-control_and_control_of_the_life_around_-_Power_of_mastery_-_Be_a_great_yogi_to_be_a_good_teacher_-_Organisation_of_the_Ashram_school_-_Elementary_discipline_of_regularity
1956-11-21_-_Knowings_and_Knowledge_-_Reason,_summit_of_mans_mental_activities_-_Willings_and_the_true_will_-_Personal_effort_-_First_step_to_have_knowledge_-_Relativity_of_medical_knowledge_-_Mental_gymnastics_make_the_mind_supple
1957-01-23_-_How_should_we_understand_pure_delight?_-_The_drop_of_honey_-_Action_of_the_Divine_Will_in_the_world
1957-01-30_-_Artistry_is_just_contrast_-_How_to_perceive_the_Divine_Guidance?
1957-04-10_-_Sports_and_yoga_-_Organising_ones_life
1957-05-08_-_Vital_excitement,_reason,_instinct
1957-07-17_-_Power_of_conscious_will_over_matter
1957-10-02_-_The_Mind_of_Light_-_Statues_of_the_Buddha_-_Burden_of_the_past
1958-01-08_-_Sri_Aurobindos_method_of_exposition_-_The_mind_as_a_public_place_-_Mental_control_-_Sri_Aurobindos_subtle_hand
1958-03-26_-_Mental_anxiety_and_trust_in_spiritual_power
1958-04-09_-_The_eyes_of_the_soul_-_Perceiving_the_soul
1958-04-16_-_The_superman_-_New_realisation
1958-05-21_-_Mental_honesty
1958-06-18_-_Philosophy,_religion,_occultism,_spirituality
1958-07-09_-_Faith_and_personal_effort
1958-07-23_-_How_to_develop_intuition_-_Concentration
1958-08-13_-_Profit_by_staying_in_the_Ashram_-_What_Sri_Aurobindo_has_come_to_tell_us_-_Finding_the_Divine
1958-08-27_-_Meditation_and_imagination_-_From_thought_to_idea,_from_idea_to_principle
1958-09-03_-_How_to_discipline_the_imagination_-_Mental_formations
1958-09-10_-_Magic,_occultism,_physical_science
1958-09-24_-_Living_the_truth_-_Words_and_experience
1958_11_14
1958_11_28
1961_05_20
1962_01_12
1962_02_27
1969_09_30
1969_09_31?_-_165
1970_01_03
1.bni_-_Raga_Ramkali
1.dd_-_As_many_as_are_the_waves_of_the_sea
1f.lovecraft_-_Dagon
1f.lovecraft_-_Deaf,_Dumb,_and_Blind
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Strange_High_House_in_the_Mist
1f.lovecraft_-_The_Temple
1f.lovecraft_-_The_Trap
1f.lovecraft_-_The_Whisperer_in_Darkness
1.gnk_-_Japji_38_-_Discipline_is_the_workshop
1.grh_-_Gorakh_Bani
1.jr_-_There_Is_A_Way
1.lla_-_What_is_worship?_Who_are_this_man
1.lla_-_Your_way_of_knowing_is_a_private_herb_garden
1.ml_-_Realisation_of_Dreams_and_Mind
1.mm_-_Of_the_voices_of_the_Godhead
1.pbs_-_Charles_The_First
1.pbs_-_Mont_Blanc_-_Lines_Written_In_The_Vale_of_Chamouni
1.rt_-_Brahm,_Viu,_iva
1.rt_-_Lovers_Gifts_XIX_-_It_Is_Written_In_The_Book
1.wby_-_In_Memory_Of_Major_Robert_Gregory
1.wby_-_The_Phases_Of_The_Moon
1.wby_-_Two_Songs_From_A_Play
1.ww_-_Book_Eleventh-_France_[concluded]
1.ww_-_Book_First_[Introduction-Childhood_and_School_Time]
1.ww_-_Book_Fourteenth_[conclusion]
1.ww_-_Book_Sixth_[Cambridge_and_the_Alps]
1.ww_-_Book_Third_[Residence_at_Cambridge]
1.ww_-_Influence_of_Natural_Objects
1.ww_-_The_Excursion-_IV-_Book_Third-_Despondency
1.ww_-_The_Excursion-_VII-_Book_Sixth-_The_Churchyard_Among_the_Mountains
1.ww_-_The_Excursion-_X-_Book_Ninth-_Discourse_of_the_Wanderer,_and_an_Evening_Visit_to_the_Lake
1.ww_-_The_Morning_Of_The_Day_Appointed_For_A_General_Thanksgiving._January_18,_1816
1.ww_-_The_Prelude,_Book_1-_Childhood_And_School-Time
1.ww_-_Written_Upon_A_Blank_Leaf_In_The_Complete_Angler.
2.01_-_AT_THE_STAR_THEATRE
2.01_-_Habit_1__Be_Proactive
2.01_-_The_Mother
2.01_-_The_Object_of_Knowledge
2.01_-_The_Yoga_and_Its_Objects
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_On_Letters
2.02_-_THE_DURGA_PUJA_FESTIVAL
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Status_of_Knowledge
2.02_-_Yoga
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Purified_Understanding
2.04_-_ADVICE_TO_ISHAN
2.04_-_Concentration
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.05_-_Apotheosis
2.05_-_Habit_3__Put_First_Things_First
2.05_-_Renunciation
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_On_Beauty
2.06_-_Tapasya
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.06_-_The_Wand
2.06_-_WITH_VARIOUS_DEVOTEES
2.06_-_Works_Devotion_and_Knowledge
2.07_-_On_Congress_and_Politics
2.07_-_The_Release_from_Subjection_to_the_Body
2.07_-_The_Supreme_Word_of_the_Gita
2.08_-_AT_THE_STAR_THEATRE_(II)
2.08_-_On_Non-Violence
2.08_-_The_Sword
2.09_-_Human_representations_of_the_Divine_Ideal_of_Love
2.09_-_THE_MASTERS_BIRTHDAY
2.09_-_The_Release_from_the_Ego
2.0_-_THE_ANTICHRIST
2.1.02_-_Love_and_Death
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.11_-_On_Education
2.1.1_-_The_Nature_of_the_Vital
2.12_-_THE_MASTERS_REMINISCENCES
2.1.3.1_-_Students
2.1.3.2_-_Study
2.1.3.4_-_Conduct
2.13_-_On_Psychology
2.1.3_-_Wrong_Movements_of_the_Vital
2.1.4.2_-_Teaching
2.1.4.3_-_Discipline
2.1.4.4_-_Homework
2.1.4.5_-_Tests
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Passive_and_the_Active_Brahman
2.15_-_CAR_FESTIVAL_AT_BALARMS_HOUSE
2.16_-_The_15th_of_August
2.17_-_December_1938
2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.18_-_January_1939
2.18_-_SRI_RAMAKRISHNA_AT_SYAMPUKUR
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.19_-_THE_MASTER_AND_DR._SARKAR
2.19_-_The_Planes_of_Our_Existence
2.2.01_-_Work_and_Yoga
2.2.04_-_Practical_Concerns_in_Work
2.20_-_The_Lower_Triple_Purusha
2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.21_-_Towards_the_Supreme_Secret
2.22_-_1941-1943
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.22_-_THE_STILLEST_HOUR
2.22_-_The_Supreme_Secret
2.23_-_Man_and_the_Evolution
2.24_-_The_Evolution_of_the_Spiritual_Man
2.25_-_AFTER_THE_PASSING_AWAY
2.25_-_The_Triple_Transformation
2.27_-_Hathayoga
2.28_-_Rajayoga
2.28_-_The_Divine_Life
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.03_-_Integral_Yoga
2.3.03_-_The_Mother's_Presence
2.3.05_-_Sadhana_through_Work_for_the_Mother
2.3.06_-_The_Mind
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.3.1_-_Ego_and_Its_Forms
2.3.2_-_Desire
2.4.3_-_Problems_in_Human_Relations
26.07_-_Dhammapada
28.01_-_Observations
29.03_-_In_Her_Company
30.02_-_Greek_Drama
30.03_-_Spirituality_in_Art
30.06_-_The_Poet_and_The_Seer
30.07_-_The_Poet_and_the_Yogi
30.08_-_Poetry_and_Mantra
30.09_-_Lines_of_Tantra_(Charyapada)
3.00_-_Introduction
30.13_-_Rabindranath_the_Artist
3.03_-_The_Godward_Emotions
3.04_-_LUNA
3.04_-_On_Thought_-_III
3.04_-_The_Way_of_Devotion
3.06_-_The_Sage
3.08_-_Purification
3.09_-_Evil
3.09_-_The_Return_of_the_Soul
31.01_-_The_Heart_of_Bengal
3.1.02_-_Asceticism_and_the_Integral_Yoga
31.02_-_The_Mother-_Worship_of_the_Bengalis
31.03_-_The_Trinity_of_Bengal
31.04_-_Sri_Ramakrishna
31.08_-_The_Unity_of_India
31.09_-_The_Cause_of_Indias_Decline
3.1.3_-_Difficulties_of_the_Physical_Being
32.01_-_Where_is_God?
32.03_-_In_This_Crisis
3.2.03_-_Jainism_and_Buddhism
3.2.04_-_The_Conservative_Mind_and_Eastern_Progress
3.2.05_-_Our_Ideal
32.05_-_The_Culture_of_the_Body
3.2.07_-_Tantra
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
32.09_-_On_Karmayoga_(A_Letter)
3.2.10_-_Christianity_and_Theosophy
32.11_-_Life_and_Self-Control_(A_Letter)
3.2.1_-_Food
3.21_-_Of_Black_Magic
3.2.2_-_Sleep
3.2.4_-_Sex
33.03_-_Muraripukur_-_I
33.04_-_Deoghar
33.07_-_Alipore_Jail
33.08_-_I_Tried_Sannyas
33.10_-_Pondicherry_I
33.13_-_My_Professors
33.14_-_I_Played_Football
33.16_-_Soviet_Gymnasts
33.17_-_Two_Great_Wars
33.18_-_I_Bow_to_the_Mother
3.3.1_-_Illness_and_Health
3.3.3_-_Specific_Illnesses,_Ailments_and_Other_Physical_Problems
35.03_-_Hymn_To_Bhavani
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
36.09_-_THE_SIT_SUKTA
37.02_-_The_Story_of_Jabala-Satyakama
3.7.1.01_-_Rebirth
3.7.1.05_-_The_Significance_of_Rebirth
3.7.2.02_-_The_Terrestial_Law
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
38.01_-_Asceticism_and_Renunciation
38.02_-_Hymns_and_Prayers
3.8.1.03_-_Meditation
3_-_Commentaries_and_Annotated_Translations
4.01_-_The_Presence_of_God_in_the_World
4.01_-_The_Principle_of_the_Integral_Yoga
4.04_-_Weaknesses
4.05_-_The_Instruments_of_the_Spirit
4.06_-_Purification-the_Lower_Mentality
4.07_-_Purification-Intelligence_and_Will
4.0_-_The_Path_of_Knowledge
4.10_-_The_Elements_of_Perfection
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_The_Perfection_of_Equality
4.1.2_-_The_Difficulties_of_Human_Nature
4.12_-_The_Way_of_Equality
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.14_-_The_Power_of_the_Instruments
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.1_-_Jnana
4.20_-_The_Intuitive_Mind
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2.04_-_The_Psychic_Opening_and_the_Inner_Centres
5.01_-_Message
5.02_-_Perfection_of_the_Body
5.06_-_THE_TRANSFORMATION
6.0_-_Conscious,_Unconscious,_and_Individuation
7.04_-_The_Vital
7_-_Yoga_of_Sri_Aurobindo
9.99_-_Glossary
A_Secret_Miracle
Blazing_P1_-_Preconventional_consciousness
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
BOOK_I._-_Augustine_censures_the_pagans,_who_attributed_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
Book_of_Proverbs
Book_of_Psalms
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
BOOK_VI._-_Of_Varros_threefold_division_of_theology,_and_of_the_inability_of_the_gods_to_contri_bute_anything_to_the_happiness_of_the_future_life
BOOK_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans
BOOK_XII._-_Of_the_creation_of_angels_and_men,_and_of_the_origin_of_evil
BOOK_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness
BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
BOOK_XVII._-_The_history_of_the_city_of_God_from_the_times_of_the_prophets_to_Christ
BOOK_XX._-_Of_the_last_judgment,_and_the_declarations_regarding_it_in_the_Old_and_New_Testaments
BS_1_-_Introduction_to_the_Idea_of_God
COSA_-_BOOK_I
COSA_-_BOOK_IX
COSA_-_BOOK_V
Deutsches_Requiem
Diamond_Sutra_1
DS3
ENNEAD_03.02_-_Of_Providence.
Gorgias
Guru_Granth_Sahib_first_part
Jaap_Sahib_Text_(Guru_Gobind_Singh)
Liber
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_MMM
MMM.01_-_MIND_CONTROL
r1912_01_14a
r1913_11_14
Sayings_of_Sri_Ramakrishna_(text)
Talks_001-025
Talks_026-050
Talks_051-075
Talks_500-550
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Book_of_Certitude_-_P1
The_Book_of_Job
The_Book_of_Wisdom
The_Coming_Race_Contents
The_Dwellings_of_the_Philosophers
the_Eternal_Wisdom
The_First_Epistle_of_Paul_to_the_Corinthians
The_Letter_to_the_Hebrews
The_Logomachy_of_Zos
The_Poems_of_Cold_Mountain
The_Riddle_of_this_World
Thus_Spoke_Zarathustra_text

PRIMARY CLASS

SIMILAR TITLES
discipline
Discipline and Punish The Birth of the Prison
Level 10 Disciplines
self-discipline
the need for self-discipline

DEFINITIONS


TERMS STARTING WITH

disciplined ::: 1. Trained mentally or physically by instruction or exercise. 2. Having or exhibiting discipline, i.e. activity, exercise or a regimen that develops or improves a skill; training.

disciplined ::: imp. & p. p. --> of Discipline

discipline(d)

discipline ::: n. --> The treatment suited to a disciple or learner; education; development of the faculties by instruction and exercise; training, whether physical, mental, or moral.
Training to act in accordance with established rules; accustoming to systematic and regular action; drill.
Subjection to rule; submissiveness to order and control; habit of obedience.
Severe training, corrective of faults; instruction by


discipliner ::: n. --> One who disciplines.

disciplines ::: branches of knowledge as well as training for the improvement of physical powers, self-control, etc.

Discipline

Discipline ::: To act according to a standard of Truth or a rule or law of action (dharma) or in obedience to a superior authority or to the highest principles discovered by the reason and intelligent will and not according to one’s own fancy, vital impulses and desires. In Yoga obedience to the Guru or to the Divine and the law of the Truth as declared by the Guru is the foundation of discipline. To live and act under control or according to a standard of what is right—not to allow the vital or the physical to do whatever they like and not to let the mind run about according to its fancy without truth or order. Also to obey those who ought to be obeyed.
   Ref: CWSA Vol. 35, Page: 672



TERMS ANYWHERE

1. For Comte Altruism meant the discipline and eradication of self-centered desire, and a life devoted to the good of others; more particularly, selfless love and devotion to Society. In brief, it involved the self-abnegating love of Catholic Christianity redirected towards Humanity conceived as an ideal unity. As thus understood, altruism involves a conscious opposition not only to egoism (whether understood as excessive or moderate self-love), but also to the formal or theological pursuit of charity and to the atomic or individualistic social philosophy of 17th-18th century liberalism, of utilitarianism, and of French Ideology.

AbhayAkaragupta. (T. 'Jigs med 'byung gnas sbas pa) (d. c. 1125). Indian tantric Buddhist master who was born into a brAhmana family in either Orissa or northeast India near Bengal. Sources vary regarding his dates of birth and death, although most agree that he was a contemporary of the PAla king RAmapAla, who began his reign during the final quarter of the eleventh century. AbhayAkaragupta became a Buddhist monk in response to a prophetic vision and trained extensively in the esoteric practices of TANTRA, while nevertheless maintaining his monastic discipline (VINAYA). AbhayAkaragupta was active at the monastic university of VIKRAMAsĪLA in Bihar and became renowned as both a scholar and a teacher. He was a prolific author, composing treatises in numerous fields of Buddhist doctrine, including monastic discipline and philosophy as well as tantric ritual practice and iconography. Many Sanskrit manuscripts of his works have been preserved in India, Nepal, and Tibet, and his writings were influential both in India and among Newari Buddhists in Nepal. Translations of his works into Tibetan were begun under his supervision, and more than two dozen are preserved in the Tibetan canon. To date, AbhayAkaragupta's writings best known in the West are his treatises on tantric iconography, the VajrAvalī and NispannayogAvalī, and his syncretistic ABHIDHARMA treatise MunimatAlaMkAra.

abhisamAcArikAsīla. (C. biqiu weiyi; J. biku igi; K. pigu wiŭi 比丘威儀). In PAli, "virtuous (or proper) conduct"; often abbreviated simply as abhisamAcArikA. The term may be used generically to refer to the basic moral codes (sĪLA) that are followed by all Buddhists, whether lay or monastic. More specifically, in the context of the Buddhist monastic codes (VINAYA), abhisamAcArikA refers to the broad standards of behavior and norms that are expected of a monk (BHIKsU) or nun (BHIKsUnĪ) living in a monastery. In the monastic tradition, we find a distinction between two kinds of moral discipline. The first is abhisamAcArikAsīla, which indicates a set of more mundane, external prescriptions including how a monk should treat his superior and how a monastery should be maintained from day to day. For example, the abhisamAcArikA section of the MAHASAMGHIKA VINAYA includes detailed instructions on how and when to hold the recitation of the monastic rules (UPOsADHA). The text lists the spaces that are appropriate for this ritual and gives detailed instructions on how the space is to be cleaned and prepared for the recitation. As with other monastic instructions, these rules are accompanied by a story that serves as an impetus for the making of the rule. The second type of moral discipline is ADIBRAHMACARIYAKASĪLA, which are rules of conduct that will lead one further toward the complete eradication of suffering (DUḤKHA). AbhisamAcArikAsīla is understood to be the lesser discipline with mundane ends, while Adibrahmacariyakasīla is understood to be the higher transcendent discipline.

abhisamaya. (T. mngon rtogs; C. xianguan; J. genkan; K. hyon'gwan 現觀). In Sanskrit and PAli, "comprehension," "realization," or "penetration"; a foundational term in Buddhist soteriological theory, broadly referring to training that results in the realization of truth (satyAbhisamaya; P. saccAbhisamaya). This realization most typically involves the direct insight into the FOUR NOBLE TRUTHS (catvary AryasatyAni) but may also be used with reference to realization of the twelvefold chain of dependent origination (PRATĪTYASAMUTPADA), the noble eightfold path (ARYAstAnGAMARGA), the thirty-seven wings of enlightenment (BODHIPAKsIKADHARMA), etc., thus making all these doctrines specific objects of meditation. The PAli PAtISAMBHIDAMAGGA discusses forty-four specific kinds of abhisamaya, all related to basic doctrinal lists. In the SARVASTIVADA abhidharma, abhisamaya occurs on the path of vision (DARsANAMARGA), through a "sequential realization" (anupurvAbhisamaya) of sixteen moments of insight into the four noble truths. This gradual unfolding of realization was rejected by the THERAVADA school and was strongly criticized in HARIVARMAN's *TATTVASIDDHI, both of which advocated the theory of instantaneous realization (ekaksanAbhisamaya). In the YOGACARA school of MAHAYANA, abhisamaya is not limited to the path of vision, as in the SarvAstivAda school, but also occurs on the path of preparation (PRAYOGAMARGA) that precedes the path of vision through the abhisamayas of thought, faith, and discipline, as well as on the path of cultivation (BHAVANAMARGA) through two abhisamayas associated with wisdom and an abhisamaya associated with the ultimate path (NIstHAMARGA). The term comes to be associated particularly with the ABHISAMAYALAMKARA, attributed to MAITREYANATHA, which sets forth the various realizations achieved on the "HĪNAYANA" and MAHAYANA paths. In the eight chapters of this text are delineated eight types of abhisamaya, which subsume the course of training followed by both sRAVAKAs and BODHISATTVAs: (1) the wisdom of knowing all modes (SARVAKARAJNATA), (2) the wisdom of knowing the paths (MARGAJNATA), (3) the wisdom of knowing all phenomena (SARVAJNATA), (4) manifestly perfect realization of all (the three previous) aspects (sarvAkArAbhisambodha), (5) the summit of realization (murdhAbhisamaya; see MuRDHAN), (6) gradual realization (anupurvAbhisamaya), (7) instantaneous realization (ekaksanAbhisamaya), and (8) realization of the dharma body, or DHARMAKAYA (dharmakAyAbhisambodha).

abhyasa ::: repetition; exercise; discipline; practice.

Abhyasa-yoga (Sanskrit) Abhyāsa-yoga [from abhi towards + the verbal root as to be, exist + yoga union from the verbal root yuj to join, yoke] Sometimes erroneously abhyasana. Repeated practice and application of yoga, meditation, or recollection; the effort of the mind to attain an unmodified condition of perfect serenity and quiet. One of the eight disciplines or requirements of yoga: persistent concentration of attention. When accompanied with physical postures, it is a form of hatha yoga, and practiced without the spiritual training of raja yoga, it has its dangers. As a system of mental concentration directed to impersonal, altruistic ends, it is beneficial. Krishna (BG 12:9-10) points out that abhyasa-yoga is not only useful for training in one life but, if performed for the sake of the Supreme, is likely to leave permanent helpful impulses in the soul which will aid it in future incarnations and lead it ultimately to union (yoga) with the divine.

acara (Achara) ::: [conduct]; (rigid) custom; formally regulated method of self-discipline; rule of life.

Acariya. (S. AcArya, Thai, AchAn; T. slob dpon; C. asheli; J. ajari; K. asari 阿闍梨). In PAli, "teacher." A monk takes an Acariya if he has lost his preceptor (P. upajjhAya; S. UPADHYAYA) and is still in need of guidance (nissaya, S. NIsRAYA). A preceptor is said to be lost when he goes away, disrobes, dies, joins another religion, or has expelled the monk under his guidance for wrongdoing. To act as an Acariya, a monk must possess the same qualifications as required of an upajjhAya; namely, he must be competent in DHARMA and VINAYA and be of at least ten years standing in the order since his own ordination. The monk taken under the guidance of the Acariya is called his ANTEVASIKA, or pupil. The relationship between teacher and pupil is compared to that of father and son. The teacher is enjoined to teach dhamma and vinaya to his pupil and to supply him with all necessary requisites, such as robes (see TRICĪVARA) and alms bowl (PATRA). He should tend to him if he is ill and discipline him if he commits wrongdoing. If the pupil should begin to entertain doubts about the dispensation or his abilities to practice, the teacher must try to dispel them. If the pupil should commit a grave offense against the rules of the SAMGHA, the teacher is to prevail upon him to go before the saMgha to seek expiation. If the pupil misbehaves or is disobedient, the teacher is enjoined to expel him. But if the pupil shows remorse and asks forgiveness, the teacher is to take him again under guidance. A monk ceases to be an Acariya when he goes away, dies, disrobes, changes religion, or expels his pupil. See also ACARYA.

According to a view which is widely held by mathematicians, it is characteristic of a mathematical discipline that it begins with a set of undefined elements, properties, functions, and relations, and a set of unproved propositions (called axioms or postulates) involving them; and that from these all other propositions (called theorems) of the discipline are to be derived by the methods of formal logic. On its face, as thus stated, this view would identify mathematics with applied logic. It is usually added, however, that the undefined terms, which appear in the role of names of undefined elements, etc., are not really names of particulars at all but are variables, and that the theorems are to be regarded as proved for any values of these variables which render the postulates true. If then each theorem is replaced by the proposition embodying the implication from the conjunction of the postulates to the theorem in question, we have a reduction of mathematics to pure logic. (For a particular example of a set of postulates for a mathematical discipline see the article Arithmetic, foundations of.)

Accounting - 1. Umbrella term encompassing the multitude of disciplines including auditing, taxation, financial statement analysis, and management accounting. Accounting-related functions include financial accounting ,cost accounting , not-for-profit accounting, and financial planning. Or 2. Process of recording, measuring, interpreting, and communicating financial data. The accountant prepares financial statements to reflect financial condition and operating performance. Also, the accounting practitioner renders personal accounting services to clients such as preparing personal financial statements and tax planning.

Acolyte: In occultism, “anyone under occult discipline at a stage of first responsibilities, but prior to formal induction into the invisible fellowship; a licentiate or probationer.” (Marc Edmund Jones)

Adibrahmacariyakasīla. In PAli, "higher rules of purity"; the more advanced of two types of moral discipline (P. sīla, S. sĪLA), referring to rules of conduct that will lead the practitioner further along toward the complete eradication of suffering. This type of discipline is contrasted with ABHISAMACARIKASĪLA, or lesser discipline, which indicates more mundane, external prescriptions, including how a monk should treat his superior and how a monastery should be maintained from day to day. While abhisamAcArikAsīla is concerned with mundane ends, Adibrahmacariyakasīla is understood to be the higher, transcendent discipline.

Ajahn Chah BodhiNAna. (1918-1992). A prominent Thai monk who was one of the most influential Thai forest-meditation masters (PHRA PA) of the twentieth century. Born in the village of Baan Gor in the northeastern Thai province of Ubon Ratchathani, he was ordained as a novice at his local temple, where he received his basic education and studied the Buddhist teachings. After several years of training, he returned to lay life to attend to the needs of his parents, but motivated by his religious calling, at the age of twenty, he took higher ordination (UPASAMPADA) as a BHIKsU and continued his studies of PAli scripture. His father's death prompted him to travel to other monasteries in an effort to acquire a deeper understanding of Buddhist teaching and discipline under the guidance of different teachers. During his pilgrimage, he met AJAHN MUN BHuRIDATTA, the premier meditation master of the Thai forest-dwelling (ARANNAVASI) tradition. After that encounter, Ajahn Chah traveled extensively throughout the country, devoting his energies to meditation in forests and charnel grounds (sMAsANA). As his reputation grew, he was invited to establish a monastery near his native village, which became known as Wat Pa Pong after the name of the forest (reputed to be inhabited by ghosts) in which it was located. Ajahn Chah's austere lifestyle, simple method of mindfulness meditation, and straightforward style of teaching attracted a large following of monks and lay supporters, including many foreigners. In 1966, he established Wat Pa Nanachat, a branch monastery specifically for Western and other non-Thai nationals, next to Wat Pa Pong. In 1976, he was invited to England, which led to the establishment of the first branch monastery of Wat Pa Pong there, followed by others in Switzerland, Australia, New Zealand, and Italy. He also visited the United States, where he spoke at retreats at the Insight Meditation Center in Barre, Massachusetts. Ajahn Chah died in 1992, after several years in a coma.

Almost all the occult systems and disciplines aim at the development and mastery of the overmind.

A logistic system need not be given any meaning or interpretation, but may be put forward merely as a formal discipline of interest for its own sake; and in this case the words proof, theorem, valid inference, etc., are to be dissociated from their every-day meanings and taken purely as technical terms. Even when an interpretation of the system is intended, it is a requirement of rigor that no use shall be made of the interpretation (as such) in the determination whether a sequence of symbols is a formula, whether a sequence of formulas is a proof, etc.

aniyata. (T. gzhan 'gyur; C. buding; J. fujo; K. pujong 不定). In Sanskrit and PAli, "undetermined" or "indeterminate"; the term has separate usages in both ABHIDHARMA and VINAYA materials. In the abhidharma analysis of mind, among the mental constituents (CAITTA, P. CETASIKA), "indeterminate" refers to mental factors that, depending on the intention of the agent, may be virtuous, nonvirtuous, or neutral. They are variously listed as four (in the YOGACARA hundred-dharmas list) or eight (in the seventy-five dharmas list of the SARVASTIVADA school) and include sleep (MIDDHA), contrition (KAUKṚTYA, which can be nonvirtuous when one regrets having done a good deed), applied thought or investigation (VITARKA), and sustained thought or analysis (VICARA). ¶ In the vinaya (rules of discipline), "undetermined" refers to a category of ecclesiastical offenses of "uncertain" gravity, which therefore must be evaluated by the SAMGHA in order to make a determination. Aniyata offenses are of two types and always concern the conduct of a monk toward a woman in either (1) private or (2) semiprivate situations. For the monk, even to place himself in such a potentially compromising situation is an offense, since it can arouse suspicion among the laity about the monk's intentions. After learning of such an offense, the saMgha must then determine the seriousness of the monk's offense by evaluating his conduct while in that situation. After due evaluation, his "undermined" offense will then be judged accordingly as one of three types: (1) PARAJIKA, or most grave, entailing "defeat"; (2) SAMGHAVAsEsA (P. sanghAdisesa), the second most serious category, entailing confession before the assembly and expiation; and (3) PAYATTIKA (P. pAcittiya), the least serious offense, requiring only confession.

anusaya. (P. anusaya; T. bag la nyal ba; C. suimian; J. zuimen; K. sumyon 隨眠). In Sanskrit, "proclivity" or "predisposition"; various unwholesome mental states that lead eventually to suffering. There are several lists, most common of which is a list of six or seven principal proclivities: sensual passion (KAMARAGA; see also RAGA), hostility (PRATIGHA), pride (MANA), ignorance (AVIDYA), views (DṚstI), and skeptical doubt (VICIKITSA); sometimes, passion for existence (bhavarAga) is added as a seventh. The SARVASTIVADA school of ABHIDHARMA offers an extensive list of ninety-eight proclivities, in which dṛsti is subdivided into five subtypes, giving ten, which are then further subdivided into ninety-eight in relation to the three realms of existence (sensual, subtle materiality, and immaterial) and the five classes of discipline.

Apologetics: (Gr. apologetikos, fit for a defence) The discipline which deals with a defence of a position or body of doctrines. Traditional Christian theology gave over to Christian Apologetics (or, simply Apologetics) the task of defending the faith. As such the discipline was also called "Evidences of the Christian Religion." Each particular faith, however, developed its own particular type of apologetics. -- V.F.

araNNavAsi. In PAli, "forest-dweller"; in the PAli Buddhist tradition, a monk who is principally dedicated to meditative training (VIPASSANADHURA); contrasted with "town-dweller" (GAMAVASI), who lives in a village or town monastery and whose monastic vocation focuses on doctrinal study and teaching, or "book work" (GANTHADHURA). In Sri Lankan Buddhism, the emphases within the Buddhist order on both meditation and study led to the evolution over time of these two major practice vocations. The araNNavAsi remained in solitude in the forest to focus principally on their meditative practice. The gAmavAsi, by contrast, were involved in studying and teaching the dhamma, especially within the lay community of the village, and thus helped to disseminate Buddhism among the people. The araNNavAsi were not necessarily hermits, but they did live a more secluded life than the gAmavAsi, devoting most of their time to meditation (either individually or in smaller groups) and keeping their contact with the laity to a minimum. According to the VINAYA, a monk cannot remain constantly alone in the forest by himself; at a minimum, he must join together with the sangha at least once a fortnight to participate in the uposatha (S. UPOsADHA) rite, when the monks gather to confess any transgressions of the precepts and to listen to a recitation of the rules of discipline (P. pAtimokkha; S. PRATIMOKsA). These two vocations have a long history and have continued within the sangha into modern times. In a sense, the Buddha himself was an araNNavAsi for six years before he attained enlightenment; subsequently, he then passed much of his time as a gAmavAsi, teaching people the dharma and encouraging them to practice to bring an end to their suffering. See also PHRA PA; THUDONG.

Aristotle divides the sciences into the theoretical, the practical and the productive, the aim of the first being disinterested knowledge, of the second the guidance of conduct, and of the third the guidance of the arts. The science now called logic, by him known as "analytic", is a discipline preliminary to all the others, since its purpose is to set forth the conditions that must be observed by all thinking which has truth as its aim. Science, in the strict sense of the word, is demonstrated knowledge of the causes of things. Such demonstrated knowledge is obtained by syllogistic deduction from premises in themselves certain. Thus the procedure of science differs from dialectic, which employs probable premises, and from eristic, which aims not at truth but at victory in disputation. The center, therefore, of Aristotle's logic is the syllogism, or that form of reasoning whereby, given two propositions, a third follows necessarily from them. The basis of syllogistic inference is the presence of a term common to both premises (the middle term) so related as subj ect or predicate to each of the other two terms that a conclusion may be drawn regarding the relation of these two terms to one another. Aristotle was the first to formulate the theory of the syllogism, and his minute analysis of its various forms was definitive, so far as the subject-predicate relation is concerned; so that to this part of deductive logic but little has been added since his day. Alongside of deductive reasoning Aristotle recognizes the necessity of induction, or the process whereby premises, particularly first premises, are established. This involves passing from the particulars of sense experience (the things more knowable to us) to the universal and necessary principles involved in sense experience (the things more knowable in themselves). Aristotle attaches most importance, in this search for premises, to the consideration of prevailing beliefs (endoxa) and the examination of the difficulties (aporiai) that have been encountered in the solution of the problem in hand. At some stage in the survey of the field and the theories previously advanced the universal connection sought for is apprehended; and apprehended, Aristotle eventually says, by the intuitive reason, or nous. Thus knowledge ultimately rests upon an indubitable intellectual apprehension; yet for the proper employment of the intuitive reason a wide empirical acquaintance with the subject-matter is indispensable.

Asana: (Skr.) "Sitting"; posture, an accessory to the proper discipline of mind and thinking deemed important by the Yoga and other systems of Indian philosophy, according to psycho-physical presuppositions. -- K.F.L.

Ascetic (Asceticism) ::: (Gre. to hold oneself under control) A general term for one who follows rigorous bodily and spiritual discipline to enhance spiritual experiences and rewards. Often connected with mysticism.

Ascetic, Asceticism Originally exercise, practice, applied to monastic discipline and self-mortification, very much as was the Sanskrit tapas. But the true ascetic is not one who mortifies his passions, abuses his body, or suppresses his instincts, but one whose earthly desires have been consumed or transformed in the fire of devotion and knowledge. It is used in The Secret Doctrine with special reference to Siva, the “Great Ascetic,” and to kumaras who have maintained their purity by refusing to create.

ASCETICISM. ::: Asceticism for its own sake is not the ideal of this yoga, but self-control in the vital and right order in the material are a very important part of it ; and an ascetic discipline is better than loose absence of true control.

Asceticism ::: Asceticism for its own sake is not the ideal of this Yoga, but self-control in the vital and right order in the material are a very important part of it—and even an ascetic discipline is better for our purpose than a loose absence of true control.
   Ref: CWSA Vol. 35, Page: 764


ascetic ::: one who dedicates his or her life to a pursuit of contemplative ideals, whether by seclusion or by abstinence from creature comforts, and practices extreme self-denial, rigorous self-discipline or self-mortification. ascetic"s, ascetics.

As early as one hundred years after the Buddha died and had entered his parinirvana, differences in the doctrines and discipline of the Order become manifest. In the course of the centuries two basic trends developed into what has become popular to call the Hinayana (the lesser vehicle or path) or Theravada (doctrine of the elders), and Mahayana (the greater vehicle or path). The Theravada emphasized the fourfold path leading to nirvana, total liberation of the arhat from material concerns. The Mahayana held the bodhisattvayana as the ideal, the way of compassion for all sentient beings, culminating in renunciation of nirvana in order to return and inspire others “to awake and follow the dhamma.” It is this fundamental difference in goal that characterizes the Old Wisdom School (arhatship) from the New Wisdom School (bodhsattvahood). See also BUDDHA OF COMPASSION; PRATYEKA BUDDHA

ashtanga yoga. ::: the eight limbs of raja yoga that lead to absolute mental control through a progressive series of steps or disciplines that purify the body and mind, ultimately leading to enlightenment &

asinata ::: udasinata achieved by means proper to the gun.a of rajas: "the indifference of the moral hero, of the stoic", which is "enforced by effort, sustained by resolution, habitualised by long self-discipline". rrajasika ajasika udasinata

Associative law: Any law of the form, x o (y o z) = (x o y) o z, where o is a dyadic operation (function) and x o y is the result of applying the operation to x and y (the value of the function for the arguments x and y). Instead of the sign of equality, there may also appear the sign of the biconditional (in the propositional calculus), or of other relations having properties similar to equality in the discipline in question.

Asura and are most generally misheld and misused by those who retain them. The seekers or keepers of wealth are more often possessed rather than its possessors ; few escape entirely a certain distorting influence stamped on it by its long seizure and perversion by the Asura. For this reason most spiritual disciplines insist on a complete self-control, detachment and renunciation of all bondage to wealth and of all personal and egoistic desire for its possession. Some even put a ban on money and riches and proclaim poverty and bareness of life as the only spiritual condition. But this is an error ; it leaves the power in the hands of the hostile forces. To reconquer it for the Divine to whom it belongs 'and use it divinely for the divine life is the supramental way for the sadhaka.

atmasamyama ::: self-discipline, the power and habit to control whatever needs control in the movements of the nature.

Aufklärung: In general, this German word and its English equivalent Enlightenment denote the self-emancipation of man from mere authority, prejudice, convention and tradition, with an insistence on freer thinking about problems uncritically referred to these other agencies. According to Kant's famous definition "Enlightenment is the liberation of man from his self-caused state of minority, which is the incapacity of using one's understanding without the direction of another. This state of minority is caused when its source lies not in the lack of understanding, but in the lack of determination and courage to use it without the assistance of another" (Was ist Aufklärung? 1784). In its historical perspective, the Aufklärung refers to the cultural atmosphere and contrlbutions of the 18th century, especially in Germany, France and England [which affected also American thought with B. Franklin, T. Paine and the leaders of the Revolution]. It crystallized tendencies emphasized by the Renaissance, and quickened by modern scepticism and empiricism, and by the great scientific discoveries of the 17th century. This movement, which was represented by men of varying tendencies, gave an impetus to general learning, a more popular philosophy, empirical science, scriptural criticism, social and political thought. More especially, the word Aufklärung is applied to the German contributions to 18th century culture. In philosophy, its principal representatives are G. E. Lessing (1729-81) who believed in free speech and in a methodical criticism of religion, without being a free-thinker; H. S. Reimarus (1694-1768) who expounded a naturalistic philosophy and denied the supernatural origin of Christianity; Moses Mendelssohn (1729-86) who endeavoured to mitigate prejudices and developed a popular common-sense philosophy; Chr. Wolff (1679-1754), J. A. Eberhard (1739-1809) who followed the Leibnizian rationalism and criticized unsuccessfully Kant and Fichte; and J. G. Herder (1744-1803) who was best as an interpreter of others, but whose intuitional suggestions have borne fruit in the organic correlation of the sciences, and in questions of language in relation to human nature and to national character. The works of Kant and Goethe mark the culmination of the German Enlightenment. Cf. J. G. Hibben, Philosophy of the Enlightenment, 1910. --T.G. Augustinianism: The thought of St. Augustine of Hippo, and of his followers. Born in 354 at Tagaste in N. Africa, A. studied rhetoric in Carthage, taught that subject there and in Rome and Milan. Attracted successively to Manicheanism, Scepticism, and Neo-Platontsm, A. eventually found intellectual and moral peace with his conversion to Christianity in his thirty-fourth year. Returning to Africa, he established numerous monasteries, became a priest in 391, Bishop of Hippo in 395. Augustine wrote much: On Free Choice, Confessions, Literal Commentary on Genesis, On the Trinity, and City of God, are his most noted works. He died in 430.   St. Augustine's characteristic method, an inward empiricism which has little in common with later variants, starts from things without, proceeds within to the self, and moves upwards to God. These three poles of the Augustinian dialectic are polarized by his doctrine of moderate illuminism. An ontological illumination is required to explain the metaphysical structure of things. The truth of judgment demands a noetic illumination. A moral illumination is necessary in the order of willing; and so, too, an lllumination of art in the aesthetic order. Other illuminations which transcend the natural order do not come within the scope of philosophy; they provide the wisdoms of theology and mysticism. Every being is illuminated ontologically by number, form, unity and its derivatives, and order. A thing is what it is, in so far as it is more or less flooded by the light of these ontological constituents.   Sensation is necessary in order to know material substances. There is certainly an action of the external object on the body and a corresponding passion of the body, but, as the soul is superior to the body and can suffer nothing from its inferior, sensation must be an action, not a passion, of the soul. Sensation takes place only when the observing soul, dynamically on guard throughout the body, is vitally attentive to the changes suffered by the body. However, an adequate basis for the knowledge of intellectual truth is not found in sensation alone. In order to know, for example, that a body is multiple, the idea of unity must be present already, otherwise its multiplicity could not be recognized. If numbers are not drawn in by the bodily senses which perceive only the contingent and passing, is the mind the source of the unchanging and necessary truth of numbers? The mind of man is also contingent and mutable, and cannot give what it does not possess. As ideas are not innate, nor remembered from a previous existence of the soul, they can be accounted for only by an immutable source higher than the soul. In so far as man is endowed with an intellect, he is a being naturally illuminated by God, Who may be compared to an intelligible sun. The human intellect does not create the laws of thought; it finds them and submits to them. The immediate intuition of these normative rules does not carry any content, thus any trace of ontologism is avoided.   Things have forms because they have numbers, and they have being in so far as they possess form. The sufficient explanation of all formable, and hence changeable, things is an immutable and eternal form which is unrestricted in time and space. The forms or ideas of all things actually existing in the world are in the things themselves (as rationes seminales) and in the Divine Mind (as rationes aeternae). Nothing could exist without unity, for to be is no other than to be one. There is a unity proper to each level of being, a unity of the material individual and species, of the soul, and of that union of souls in the love of the same good, which union constitutes the city. Order, also, is ontologically imbibed by all beings. To tend to being is to tend to order; order secures being, disorder leads to non-being. Order is the distribution which allots things equal and unequal each to its own place and integrates an ensemble of parts in accordance with an end. Hence, peace is defined as the tranquillity of order. Just as things have their being from their forms, the order of parts, and their numerical relations, so too their beauty is not something superadded, but the shining out of all their intelligible co-ingredients.   S. Aurelii Augustini, Opera Omnia, Migne, PL 32-47; (a critical edition of some works will be found in the Corpus Scriptorum Ecclesiasticorum Latinorum, Vienna). Gilson, E., Introd. a l'etude de s. Augustin, (Paris, 1931) contains very good bibliography up to 1927, pp. 309-331. Pope, H., St. Augustine of Hippo, (London, 1937). Chapman, E., St. Augustine's Philos. of Beauty, (N. Y., 1939). Figgis, J. N., The Political Aspects of St. Augustine's "City of God", (London, 1921). --E.C. Authenticity: In a general sense, genuineness, truth according to its title. It involves sometimes a direct and personal characteristic (Whitehead speaks of "authentic feelings").   This word also refers to problems of fundamental criticism involving title, tradition, authorship and evidence. These problems are vital in theology, and basic in scholarship with regard to the interpretation of texts and doctrines. --T.G. Authoritarianism: That theory of knowledge which maintains that the truth of any proposition is determined by the fact of its having been asserted by a certain esteemed individual or group of individuals. Cf. H. Newman, Grammar of Assent; C. S. Peirce, "Fixation of Belief," in Chance, Love and Logic, ed. M. R. Cohen. --A.C.B. Autistic thinking: Absorption in fanciful or wishful thinking without proper control by objective or factual material; day dreaming; undisciplined imagination. --A.C.B. Automaton Theory: Theory that a living organism may be considered a mere machine. See Automatism. Automatism: (Gr. automatos, self-moving) (a) In metaphysics: Theory that animal and human organisms are automata, that is to say, are machines governed by the laws of physics and mechanics. Automatism, as propounded by Descartes, considered the lower animals to be pure automata (Letter to Henry More, 1649) and man a machine controlled by a rational soul (Treatise on Man). Pure automatism for man as well as animals is advocated by La Mettrie (Man, a Machine, 1748). During the Nineteenth century, automatism, combined with epiphenomenalism, was advanced by Hodgson, Huxley and Clifford. (Cf. W. James, The Principles of Psychology, Vol. I, ch. V.) Behaviorism, of the extreme sort, is the most recent version of automatism (See Behaviorism).   (b) In psychology: Psychological automatism is the performance of apparently purposeful actions, like automatic writing without the superintendence of the conscious mind. L. C. Rosenfield, From Beast Machine to Man Machine, N. Y., 1941. --L.W. Automatism, Conscious: The automatism of Hodgson, Huxley, and Clifford which considers man a machine to which mind or consciousness is superadded; the mind of man is, however, causally ineffectual. See Automatism; Epiphenomenalism. --L.W. Autonomy: (Gr. autonomia, independence) Freedom consisting in self-determination and independence of all external constraint. See Freedom. Kant defines autonomy of the will as subjection of the will to its own law, the categorical imperative, in contrast to heteronomy, its subjection to a law or end outside the rational will. (Fundamental Principles of the Metaphysics of Morals, § 2.) --L.W. Autonomy of ethics: A doctrine, usually propounded by intuitionists, that ethics is not a part of, and cannot be derived from, either metaphysics or any of the natural or social sciences. See Intuitionism, Metaphysical ethics, Naturalistic ethics. --W.K.F. Autonomy of the will: (in Kant's ethics) The freedom of the rational will to legislate to itself, which constitutes the basis for the autonomy of the moral law. --P.A.S. Autonymy: In the terminology introduced by Carnap, a word (phrase, symbol, expression) is autonymous if it is used as a name for itself --for the geometric shape, sound, etc. which it exemplifies, or for the word as a historical and grammatical unit. Autonymy is thus the same as the Scholastic suppositio matertalis (q. v.), although the viewpoint is different. --A.C. Autotelic: (from Gr. autos, self, and telos, end) Said of any absorbing activity engaged in for its own sake (cf. German Selbstzweck), such as higher mathematics, chess, etc. In aesthetics, applied to creative art and play which lack any conscious reference to the accomplishment of something useful. In the view of some, it may constitute something beneficent in itself of which the person following his art impulse (q.v.) or playing is unaware, thus approaching a heterotelic (q.v.) conception. --K.F.L. Avenarius, Richard: (1843-1896) German philosopher who expressed his thought in an elaborate and novel terminology in the hope of constructing a symbolic language for philosophy, like that of mathematics --the consequence of his Spinoza studies. As the most influential apostle of pure experience, the posltivistic motive reaches in him an extreme position. Insisting on the biologic and economic function of thought, he thought the true method of science is to cure speculative excesses by a return to pure experience devoid of all assumptions. Philosophy is the scientific effort to exclude from knowledge all ideas not included in the given. Its task is to expel all extraneous elements in the given. His uncritical use of the category of the given and the nominalistic view that logical relations are created rather than discovered by thought, leads him to banish not only animism but also all of the categories, substance, causality, etc., as inventions of the mind. Explaining the evolution and devolution of the problematization and deproblematization of numerous ideas, and aiming to give the natural history of problems, Avenarius sought to show physiologically, psychologically and historically under what conditions they emerge, are challenged and are solved. He hypothesized a System C, a bodily and central nervous system upon which consciousness depends. R-values are the stimuli received from the world of objects. E-values are the statements of experience. The brain changes that continually oscillate about an ideal point of balance are termed Vitalerhaltungsmaximum. The E-values are differentiated into elements, to which the sense-perceptions or the content of experience belong, and characters, to which belongs everything which psychology describes as feelings and attitudes. Avenarius describes in symbolic form a series of states from balance to balance, termed vital series, all describing a series of changes in System C. Inequalities in the vital balance give rise to vital differences. According to his theory there are two vital series. It assumes a series of brain changes because parallel series of conscious states can be observed. The independent vital series are physical, and the dependent vital series are psychological. The two together are practically covariants. In the case of a process as a dependent vital series three stages can be noted: first, the appearance of the problem, expressed as strain, restlessness, desire, fear, doubt, pain, repentance, delusion; the second, the continued effort and struggle to solve the problem; and finally, the appearance of the solution, characterized by abating anxiety, a feeling of triumph and enjoyment.   Corresponding to these three stages of the dependent series are three stages of the independent series: the appearance of the vital difference and a departure from balance in the System C, the continuance with an approximate vital difference, and lastly, the reduction of the vital difference to zero, the return to stability. By making room for dependent and independent experiences, he showed that physics regards experience as independent of the experiencing indlvidual, and psychology views experience as dependent upon the individual. He greatly influenced Mach and James (q.v.). See Avenarius, Empirio-criticism, Experience, pure. Main works: Kritik der reinen Erfahrung; Der menschliche Weltbegriff. --H.H. Averroes: (Mohammed ibn Roshd) Known to the Scholastics as The Commentator, and mentioned as the author of il gran commento by Dante (Inf. IV. 68) he was born 1126 at Cordova (Spain), studied theology, law, medicine, mathematics, and philosophy, became after having been judge in Sevilla and Cordova, physician to the khalifah Jaqub Jusuf, and charged with writing a commentary on the works of Aristotle. Al-mansur, Jusuf's successor, deprived him of his place because of accusations of unorthodoxy. He died 1198 in Morocco. Averroes is not so much an original philosopher as the author of a minute commentary on the whole works of Aristotle. His procedure was imitated later by Aquinas. In his interpretation of Aristotelian metaphysics Averroes teaches the coeternity of a universe created ex nihilo. This doctrine formed together with the notion of a numerical unity of the active intellect became one of the controversial points in the discussions between the followers of Albert-Thomas and the Latin Averroists. Averroes assumed that man possesses only a disposition for receiving the intellect coming from without; he identifies this disposition with the possible intellect which thus is not truly intellectual by nature. The notion of one intellect common to all men does away with the doctrine of personal immortality. Another doctrine which probably was emphasized more by the Latin Averroists (and by the adversaries among Averroes' contemporaries) is the famous statement about "two-fold truth", viz. that a proposition may be theologically true and philosophically false and vice versa. Averroes taught that religion expresses the (higher) philosophical truth by means of religious imagery; the "two-truth notion" came apparently into the Latin text through a misinterpretation on the part of the translators. The works of Averroes were one of the main sources of medieval Aristotelianlsm, before and even after the original texts had been translated. The interpretation the Latin Averroists found in their texts of the "Commentator" spread in spite of opposition and condemnation. See Averroism, Latin. Averroes, Opera, Venetiis, 1553. M. Horten, Die Metaphysik des Averroes, 1912. P. Mandonnet, Siger de Brabant et l'Averroisme Latin, 2d ed., Louvain, 1911. --R.A. Averroism, Latin: The commentaries on Aristotle written by Averroes (Ibn Roshd) in the 12th century became known to the Western scholars in translations by Michael Scottus, Hermannus Alemannus, and others at the beginning of the 13th century. Many works of Aristotle were also known first by such translations from Arabian texts, though there existed translations from the Greek originals at the same time (Grabmann). The Averroistic interpretation of Aristotle was held to be the true one by many; but already Albert the Great pointed out several notions which he felt to be incompatible with the principles of Christian philosophy, although he relied for the rest on the "Commentator" and apparently hardly used any other text. Aquinas, basing his studies mostly on a translation from the Greek texts, procured for him by William of Moerbecke, criticized the Averroistic interpretation in many points. But the teachings of the Commentator became the foundation for a whole school of philosophers, represented first by the Faculty of Arts at Paris. The most prominent of these scholars was Siger of Brabant. The philosophy of these men was condemned on March 7th, 1277 by Stephen Tempier, Bishop of Paris, after a first condemnation of Aristotelianism in 1210 had gradually come to be neglected. The 219 theses condemned in 1277, however, contain also some of Aquinas which later were generally recognized an orthodox. The Averroistic propositions which aroused the criticism of the ecclesiastic authorities and which had been opposed with great energy by Albert and Thomas refer mostly to the following points: The co-eternity of the created word; the numerical identity of the intellect in all men, the so-called two-fold-truth theory stating that a proposition may be philosophically true although theologically false. Regarding the first point Thomas argued that there is no philosophical proof, either for the co-eternity or against it; creation is an article of faith. The unity of intellect was rejected as incompatible with the true notion of person and with personal immortality. It is doubtful whether Averroes himself held the two-truths theory; it was, however, taught by the Latin Averroists who, notwithstanding the opposition of the Church and the Thomistic philosophers, gained a great influence and soon dominated many universities, especially in Italy. Thomas and his followers were convinced that they interpreted Aristotle correctly and that the Averroists were wrong; one has, however, to admit that certain passages in Aristotle allow for the Averroistic interpretation, especially in regard to the theory of intellect.   Lit.: P. Mandonnet, Siger de Brabant et l'Averroisme Latin au XIIIe Siecle, 2d. ed. Louvain, 1911; M. Grabmann, Forschungen über die lateinischen Aristotelesübersetzungen des XIII. Jahrhunderts, Münster 1916 (Beitr. z. Gesch. Phil. d. MA. Vol. 17, H. 5-6). --R.A. Avesta: See Zendavesta. Avicehron: (or Avencebrol, Salomon ibn Gabirol) The first Jewish philosopher in Spain, born in Malaga 1020, died about 1070, poet, philosopher, and moralist. His main work, Fons vitae, became influential and was much quoted by the Scholastics. It has been preserved only in the Latin translation by Gundissalinus. His doctrine of a spiritual substance individualizing also the pure spirits or separate forms was opposed by Aquinas already in his first treatise De ente, but found favor with the medieval Augustinians also later in the 13th century. He also teaches the necessity of a mediator between God and the created world; such a mediator he finds in the Divine Will proceeding from God and creating, conserving, and moving the world. His cosmogony shows a definitely Neo-Platonic shade and assumes a series of emanations. Cl. Baeumker, Avencebrolis Fons vitae. Beitr. z. Gesch. d. Philos. d. MA. 1892-1895, Vol. I. Joh. Wittman, Die Stellung des hl. Thomas von Aquino zu Avencebrol, ibid. 1900. Vol. III. --R.A. Avicenna: (Abu Ali al Hosain ibn Abdallah ibn Sina) Born 980 in the country of Bocchara, began to write in young years, left more than 100 works, taught in Ispahan, was physician to several Persian princes, and died at Hamadan in 1037. His fame as physician survived his influence as philosopher in the Occident. His medical works were printed still in the 17th century. His philosophy is contained in 18 vols. of a comprehensive encyclopedia, following the tradition of Al Kindi and Al Farabi. Logic, Physics, Mathematics and Metaphysics form the parts of this work. His philosophy is Aristotelian with noticeable Neo-Platonic influences. His doctrine of the universal existing ante res in God, in rebus as the universal nature of the particulars, and post res in the human mind by way of abstraction became a fundamental thesis of medieval Aristotelianism. He sharply distinguished between the logical and the ontological universal, denying to the latter the true nature of form in the composite. The principle of individuation is matter, eternally existent. Latin translations attributed to Avicenna the notion that existence is an accident to essence (see e.g. Guilelmus Parisiensis, De Universo). The process adopted by Avicenna was one of paraphrasis of the Aristotelian texts with many original thoughts interspersed. His works were translated into Latin by Dominicus Gundissalinus (Gondisalvi) with the assistance of Avendeath ibn Daud. This translation started, when it became more generally known, the "revival of Aristotle" at the end of the 12th and the beginning of the 13th century. Albert the Great and Aquinas professed, notwithstanding their critical attitude, a great admiration for Avicenna whom the Arabs used to call the "third Aristotle". But in the Orient, Avicenna's influence declined soon, overcome by the opposition of the orthodox theologians. Avicenna, Opera, Venetiis, 1495; l508; 1546. M. Horten, Das Buch der Genesung der Seele, eine philosophische Enzyklopaedie Avicenna's; XIII. Teil: Die Metaphysik. Halle a. S. 1907-1909. R. de Vaux, Notes et textes sur l'Avicennisme Latin, Bibl. Thomiste XX, Paris, 1934. --R.A. Avidya: (Skr.) Nescience; ignorance; the state of mind unaware of true reality; an equivalent of maya (q.v.); also a condition of pure awareness prior to the universal process of evolution through gradual differentiation into the elements and factors of knowledge. --K.F.L. Avyakta: (Skr.) "Unmanifest", descriptive of or standing for brahman (q.v.) in one of its or "his" aspects, symbolizing the superabundance of the creative principle, or designating the condition of the universe not yet become phenomenal (aja, unborn). --K.F.L. Awareness: Consciousness considered in its aspect of act; an act of attentive awareness such as the sensing of a color patch or the feeling of pain is distinguished from the content attended to, the sensed color patch, the felt pain. The psychologlcal theory of intentional act was advanced by F. Brentano (Psychologie vom empirischen Standpunkte) and received its epistemological development by Meinong, Husserl, Moore, Laird and Broad. See Intentionalism. --L.W. Axiological: (Ger. axiologisch) In Husserl: Of or pertaining to value or theory of value (the latter term understood as including disvalue and value-indifference). --D.C. Axiological ethics: Any ethics which makes the theory of obligation entirely dependent on the theory of value, by making the determination of the rightness of an action wholly dependent on a consideration of the value or goodness of something, e.g. the action itself, its motive, or its consequences, actual or probable. Opposed to deontological ethics. See also teleological ethics. --W.K.F. Axiologic Realism: In metaphysics, theory that value as well as logic, qualities as well as relations, have their being and exist external to the mind and independently of it. Applicable to the philosophy of many though not all realists in the history of philosophy, from Plato to G. E. Moore, A. N. Whitehead, and N, Hartmann. --J.K.F. Axiology: (Gr. axios, of like value, worthy, and logos, account, reason, theory). Modern term for theory of value (the desired, preferred, good), investigation of its nature, criteria, and metaphysical status. Had its rise in Plato's theory of Forms or Ideas (Idea of the Good); was developed in Aristotle's Organon, Ethics, Poetics, and Metaphysics (Book Lambda). Stoics and Epicureans investigated the summum bonum. Christian philosophy (St. Thomas) built on Aristotle's identification of highest value with final cause in God as "a living being, eternal, most good."   In modern thought, apart from scholasticism and the system of Spinoza (Ethica, 1677), in which values are metaphysically grounded, the various values were investigated in separate sciences, until Kant's Critiques, in which the relations of knowledge to moral, aesthetic, and religious values were examined. In Hegel's idealism, morality, art, religion, and philosophy were made the capstone of his dialectic. R. H. Lotze "sought in that which should be the ground of that which is" (Metaphysik, 1879). Nineteenth century evolutionary theory, anthropology, sociology, psychology, and economics subjected value experience to empirical analysis, and stress was again laid on the diversity and relativity of value phenomena rather than on their unity and metaphysical nature. F. Nietzsche's Also Sprach Zarathustra (1883-1885) and Zur Genealogie der Moral (1887) aroused new interest in the nature of value. F. Brentano, Vom Ursprung sittlicher Erkenntnis (1889), identified value with love.   In the twentieth century the term axiology was apparently first applied by Paul Lapie (Logique de la volonte, 1902) and E. von Hartmann (Grundriss der Axiologie, 1908). Stimulated by Ehrenfels (System der Werttheorie, 1897), Meinong (Psychologisch-ethische Untersuchungen zur Werttheorie, 1894-1899), and Simmel (Philosophie des Geldes, 1900). W. M. Urban wrote the first systematic treatment of axiology in English (Valuation, 1909), phenomenological in method under J. M. Baldwin's influence. Meanwhile H. Münsterberg wrote a neo-Fichtean system of values (The Eternal Values, 1909).   Among important recent contributions are: B. Bosanquet, The Principle of Individuality and Value (1912), a free reinterpretation of Hegelianism; W. R. Sorley, Moral Values and the Idea of God (1918, 1921), defending a metaphysical theism; S. Alexander, Space, Time, and Deity (1920), realistic and naturalistic; N. Hartmann, Ethik (1926), detailed analysis of types and laws of value; R. B. Perry's magnum opus, General Theory of Value (1926), "its meaning and basic principles construed in terms of interest"; and J. Laird, The Idea of Value (1929), noteworthy for historical exposition. A naturalistic theory has been developed by J. Dewey (Theory of Valuation, 1939), for which "not only is science itself a value . . . but it is the supreme means of the valid determination of all valuations." A. J. Ayer, Language, Truth and Logic (1936) expounds the view of logical positivism that value is "nonsense." J. Hessen, Wertphilosophie (1937), provides an account of recent German axiology from a neo-scholastic standpoint.   The problems of axiology fall into four main groups, namely, those concerning (1) the nature of value, (2) the types of value, (3) the criterion of value, and (4) the metaphysical status of value.   (1) The nature of value experience. Is valuation fulfillment of desire (voluntarism: Spinoza, Ehrenfels), pleasure (hedonism: Epicurus, Bentham, Meinong), interest (Perry), preference (Martineau), pure rational will (formalism: Stoics, Kant, Royce), apprehension of tertiary qualities (Santayana), synoptic experience of the unity of personality (personalism: T. H. Green, Bowne), any experience that contributes to enhanced life (evolutionism: Nietzsche), or "the relation of things as means to the end or consequence actually reached" (pragmatism, instrumentalism: Dewey).   (2) The types of value. Most axiologists distinguish between intrinsic (consummatory) values (ends), prized for their own sake, and instrumental (contributory) values (means), which are causes (whether as economic goods or as natural events) of intrinsic values. Most intrinsic values are also instrumental to further value experience; some instrumental values are neutral or even disvaluable intrinsically. Commonly recognized as intrinsic values are the (morally) good, the true, the beautiful, and the holy. Values of play, of work, of association, and of bodily well-being are also acknowledged. Some (with Montague) question whether the true is properly to be regarded as a value, since some truth is disvaluable, some neutral; but love of truth, regardless of consequences, seems to establish the value of truth. There is disagreement about whether the holy (religious value) is a unique type (Schleiermacher, Otto), or an attitude toward other values (Kant, Höffding), or a combination of the two (Hocking). There is also disagreement about whether the variety of values is irreducible (pluralism) or whether all values are rationally related in a hierarchy or system (Plato, Hegel, Sorley), in which values interpenetrate or coalesce into a total experience.   (3) The criterion of value. The standard for testing values is influenced by both psychological and logical theory. Hedonists find the standard in the quantity of pleasure derived by the individual (Aristippus) or society (Bentham). Intuitionists appeal to an ultimate insight into preference (Martineau, Brentano). Some idealists recognize an objective system of rational norms or ideals as criterion (Plato, Windelband), while others lay more stress on rational wholeness and coherence (Hegel, Bosanquet, Paton) or inclusiveness (T. H. Green). Naturalists find biological survival or adjustment (Dewey) to be the standard. Despite differences, there is much in common in the results of the application of these criteria.   (4) The metaphysical status of value. What is the relation of values to the facts investigated by natural science (Koehler), of Sein to Sollen (Lotze, Rickert), of human experience of value to reality independent of man (Hegel, Pringle-Pattlson, Spaulding)? There are three main answers:   subjectivism (value is entirely dependent on and relative to human experience of it: so most hedonists, naturalists, positivists);   logical objectivism (values are logical essences or subsistences, independent of their being known, yet with no existential status or action in reality);   metaphysical objectivism (values   --or norms or ideals   --are integral, objective, and active constituents of the metaphysically real: so theists, absolutists, and certain realists and naturalists like S. Alexander and Wieman). --E.S.B. Axiom: See Mathematics. Axiomatic method: That method of constructing a deductive system consisting of deducing by specified rules all statements of the system save a given few from those given few, which are regarded as axioms or postulates of the system. See Mathematics. --C.A.B. Ayam atma brahma: (Skr.) "This self is brahman", famous quotation from Brhadaranyaka Upanishad 2.5.19, one of many alluding to the central theme of the Upanishads, i.e., the identity of the human and divine or cosmic. --K.F.L.

austere ::: 1. Severe in manner or appearance; uncompromising; strict; forbidding; stark. 2. Rigorously self-disciplined and severely moral; ascetic; abstinent. 3. Grave; sober; solemn; serious. 4. Without excess, luxury, or ease; severely simple; without ornament. austerity.

Austerities: Severe self-discipline of the body, even to self-infliction of cruel torture, for the welfare and purification of the soul or spirit.

austerity ::: n. --> Sourness and harshness to the taste.
Severity of manners or life; extreme rigor or strictness; harsh discipline.
Plainness; freedom from adornment; severe simplicity.


Avanti. (T. Srung byed; C. Abanti [guo]; J. Ahandai[koku]; K. Abanje [kuk] 阿般提[國]). In Sanskrit and PAli, an Indian kingdom in the southwest subcontinent, north of present-day Mumbai; its capital was Ujjayinī (P. Ujjenī); the dialect spoken there was related to, and perhaps the ancestor of, the language used in the PAli canon. Avanti was located along the major southern Indian trade route (the DaksinApatha) that passed through sRAVASTĪ in central India, one of the main centers of early Buddhism. Buddhist missionaries following this trade route began to proselytize in the southwest even during the Buddha's lifetime. KAtyAyana, also known as "KAtyAyana the Great" (MAHAKATYAYANA; P. MahAkaccAna), one of the Buddha's ten major disciples, hailed from the Avanti region and later returned to his native land to disseminate Buddhism. He is said to have requested that the Buddha allow for special dispensation to ordain new monks in outlying regions without the requisite number of ten monastic witnesses. PuRnA (P. Punna) was another important disciple from the coastal area of this region (SurpAraka), who returned there to proselytize as well. He is the subject of the PunnovAdasutta (no. 145 in the PAli MAJJHIMANIKAYA) and the PurnAvadAna, which describe his resolve to spread the teachings of Buddhism. Buddhism became firmly established in the Avanti region at least by the time of King AsOKA; Asoka's son, MAHINDA, who later transmitted Buddhism to the island kingdom of Sri Lanka (Ceylon), is said to have been a native of its capital, Ujjayinī. Avanti was a stronghold of the STHAVIRANIKAYA, and its monks led the opposition to ten disputed items in the monastic discipline that resulted in the schism with the MAHASAMGHIKA order.

A. V. Vasihev, Space, Time, Motion, translated by H. M. Lucas and C. P. Sanger, with an introduction by Bertrand Russell, London. 1924, and New York, 1924. Religion, Philosophy of: The methodic or systematic investigation of the elements of religious consciousness, the theories it has evolved and their development and historic relationships in the cultural complex. It takes account of religious practices only as illustrations of the vitality of beliefs and the inseparableness of the psychological from thought reality in faith. It is distinct from theology in that it recognizes the priority of reason over faith and the acceptance of creed, subjecting the latter to a logical analysis. As such, the history of the Philosophy of Religion is coextensive with the free enquiry into religious reality, particularly the conceptions of God, soul, immortality, sin, salvaition, the sacred (Rudolf Otto), etc., and may be said to have its roots in any society above the pre-logical, mythological, or custom-controlled level, first observed in Egypt, China, India, and Greece. Its scientific treatment is a subsidiary philosophic discipline dates from about Kant's Religion innerhalb der Grenzen der reinen Vernunft and Hegel's Philosophie der Religion, while in the history of thought based on Indian and Greek speculation, sporadic sallies were made by all great philosophers, especially those professing an idealism, and by most theologians.

BAhiranidAna. In PAli, lit., the "Outer Origin," a work by BUDDHAGHOSA, conceived as a preface to his SAMANTAPASADIKA, his commentary on the VINAYA, considered by some to be his most important work. The BAhiranidAna recounts the early history of the dispensation (sASANA), from the Buddha's death through the convocation of the first three Buddhist councils and on to the recitation of the vinaya in Sri Lanka by MAHARIttHA during the reign of the Sinhalese king DEVANAMPIYATISSA. Although not technically a VAMSA, or "chronicle," the work is based on the same sources as the DĪPAVAMSA, seeking to establish the authenticity of the vinaya by tracing it back to its origins, before beginning the formal commentary upon it. A translation of the BahīranidAna appears in the Pali Text Society's English translation series as The Inception of Discipline.

disciplined ::: 1. Trained mentally or physically by instruction or exercise. 2. Having or exhibiting discipline, i.e. activity, exercise or a regimen that develops or improves a skill; training.

disciplined ::: imp. & p. p. --> of Discipline

discipline(d)

discipline ::: n. --> The treatment suited to a disciple or learner; education; development of the faculties by instruction and exercise; training, whether physical, mental, or moral.
Training to act in accordance with established rules; accustoming to systematic and regular action; drill.
Subjection to rule; submissiveness to order and control; habit of obedience.
Severe training, corrective of faults; instruction by


discipliner ::: n. --> One who disciplines.

disciplines ::: branches of knowledge as well as training for the improvement of physical powers, self-control, etc.

behave ::: v. t. --> To manage or govern in point of behavior; to discipline; to handle; to restrain.
To carry; to conduct; to comport; to manage; to bear; -- used reflexively. ::: v. i. --> To act; to conduct; to bear or carry one&


Bhadra-KapilAnī. (P. BhaddA-KapilAnī; C. Batuoluo Jiabeiliye; J. Batsudara Kahiriya; K. Palt'ara Kabiriya 跋陀羅迦卑梨耶). A female ARHAT whom the Buddha declared to be foremost among his nun disciples in her ability to recall former lives (PuRVANIVASANUSMṚTI). According to PAli sources, she was the daughter of a wealthy man named Kapila and was married to Pipphali, a landlord's son who later was to become the great arhat MahAkassapa (S. MAHAKAsYAPA). It is said that Pipphali was inclined toward renunciation and only agreed to his parents' request that he marry on the condition that it be a woman as lovely as a beautiful statue he had crafted. BhaddA was found to be the equal of the statue in beauty and arrangements were made for their wedding. But BhaddA too was similarly inclined toward renunciation and, although she and Pipphali finally consented to marry for the sake of their parents, they chose not to consummate their marriage. Pipphali was master of a grand estate and one day, while observing a plowman plow one of his fields, saw birds eating worms turned up by the plow. At the same time, BhaddA witnessed crows eating insects as they scurried among sesame seeds drying in the sun. Filled with pity and remorse for indirectly causing the death of those creatures, the couple resolved to renounce the world and take up the life of mendicancy. After shaving their heads and donning the yellow robes of mendicants, Pipphali and BhaddA abandoned their estate and wandered forth into homelessness, parting company at a fork in the road. Pipphali met the Buddha and was ordained as MahAkAssapa and soon attained arhatship. BhaddA took up residence in a hermitage near the JETAVANA Grove named TitthiyArAma. There she dwelled for five years, unable to take ordination because the nuns' (BHIKsUnĪ) order had not yet been established. When MAHAPRAJAPATĪ GAUTAMĪ was finally granted permission to begin a nuns' order, BhaddA took ordination from her and quickly attained arhatship. BhaddA KapilAnī became a famous preacher, though several of her disciples are recorded as having been unruly and ill disciplined.

bhikkhu. In PAli, "mendicant"; a fully ordained Buddhist monk, who is enjoined to observe 227 rules of discipline according to the PAli VINAYA. Upon receiving higher ordination (UPASAMPADA), the new monk is required to remain under the guidance (nissaya; NIsRAYA) of his preceptor (upajjhAya; UPADHYAYA) for at least five years, until he becomes sufficiently skilled in dhamma and vinaya. After ten years, the monk becomes an elder (thera) in the sangha and is allowed to serve as an upajjhAya and ordain others. See also BHIKsU.

bhiksunī. (P. bhikkhunī; T. dge slong ma; C. biqiuni; J. bikuni; K. piguni 比丘尼) In Sanskrit, "beggar (female)," commonly translated as "nun." A bhiksunī holds full ordination in her VINAYA lineage and is distinguished from a novice nun (sRAMAnERIKA) or a probationary postulant (sIKsAMAnA) who both accept only the preliminary training rules. The bhiksunī is enjoined to observe the full set of rules of monastic discipline, or PRATIMOKsA, governing fully ordained nuns, which vary from 311 in the PAli vinaya to 364 in the MuLASARVASTIVADA vinaya followed in Tibet (although the order of bhiksunī was never established there). These rules mirror closely those also incumbent on monks (BHIKsU) (although there are substantially greater numbers of rules in all categories of the bhiksunī prAtimoksa); an important exception, however, is that nuns are also required to adhere to the eight "weighty" or "deferential" "rules" (GURUDHARMA), a set of special rules that nuns alone are enjoined to follow, which explicitly subordinate the bhiksunī to the bhiksu SAMGHA. Upon receiving higher ordination (UPASAMPADA), the new nun is required to remain under the guidance (NIsRAYA; P. nissaya) of her preceptor (UPADHYAYA; P. upajjhAyA) for at least two years until she becomes skilled in dharma and vinaya. After ten years, the nun becomes an elder (sthavirī; P. therī) in the bhiksunī saMgha and, after another two years, may act as a preceptor and ordain new nuns into the order. In South Asia, the formal upasaMpadA ordination of nuns is thought to have died out sometime during the medieval period, and there is little evidence that a formal bhiksunī saMgha was ever established in Southeast Asia. The only surviving bhiksunī ordination lineages are in China, Korea, and Taiwan. Apart from East Asia, most Buddhist women known as "nuns" are actually only ordained with the eight, nine, or ten extended lay precepts (as in Southeast Asia), as srAmanerikA (as in Tibet), or else take the East Asian bodhisattva precepts of the FANWANG JING (as in Japan). In recent years there has been a concerted effort to reintroduce the bhiksunī ordination to countries where it had died out or was never established.

bhiksu. (P. bhikkhu; T. dge slong; C. biqiu; J. biku; K. pigu 比丘). In Sanskrit, lit. "beggar"; a male "religious mendicant" or, as commonly translated, "monk." The female counterparts of bhiksu are BHIKsUnĪ (nuns). The term is derived from the Sanskrit root √bhiks meaning, among other things, "to beg for alms." The Tibetan translation of the term literally means "virtuous beggar"; the Chinese instead uses a transcription. Buddhism was one of the principal early groups of wandering religious (sRAMAnA), which constituted a new religious movement in the fifth century BCE, and coined the term bhiksu to distinguish its wanderers from those of other sramana sects, such as the JAINA and AJĪVAKA. A bhiksu holds the higher ordination (UPASAMPADA) of his VINAYA lineage and is thus distinguished from a novice, or sRAMAnERA. Novitiate status is attained by undergoing the "going forth" (pravrajyA; see PRAVRAJITA) ceremony and accepting a set of ten (and, in some traditions, expanded to thirty-six) precepts (sĪLA). After a period of service in the order, one may undergo the upasaMpadA ceremony, by which one attains full ordination. At that point, the bhiksu is expected to adhere to all the rules found in the litany of monastic discipline, or PRATIMOKsA, e.g., 227 in the PAli vinaya used in Southeast Asia, 250 in the DHARMAGUPTAKA vinaya used in much of East Asia, 253 in the MuLASARVASTIVADA vinaya followed in Tibet, etc. By rule, although not necessarily in practice, a bhiksu is allowed to possess only a set of four or eight "requisites" (PARIsKARA, P. parikkhAra), which provide him with the minimal necessities of food, clothing, and shelter. The duties of a bhiksu vary widely across the Buddhist tradition. These duties include, but are not limited to, preserving the teaching by memorizing, copying and/or reciting the scriptures; instructing younger monks, novices, and lay adherents; conducting a variety of different kinds of ceremonies; maintaining the monastery grounds, etc. Bhiksus were customarily presumed to be dependent on lay followers for their material requirements and, in return, served as a field of merit (PUnYAKsETRA) for them by accepting their donations (DANA). Within any given monastery, bhiksus maintain hierarchical relationships. Depending on the monk's tradition, seniority may be determined by the number of years since full ordination (see VARsA; C. JIELA), one's performance in examinations, or other factors. Literary evidence suggests that the first Buddhist monks were itinerant ascetics who resided in communities only during the monsoon season. Later, as the tradition grew, these temporary residences evolved into permanent monasteries. In the Hindu tradition, the term bhiksu may sometimes also be used to signify the fourth stage (Asrama) of life, in which one renounces worldly attachments for the sake of study and reflection (although this stage is more commonly referred to as saMnyAsin); in this context, however, no formal renunciation through ordination is necessarily required. Throughout much of the history of Buddhism, there have been regions and historical periods in which Buddhist monks married but continued to maintain the appearance of a fully-ordained bhiksu, including wearing monastic robes and shaving their heads. In English, such religious might better be called "priests" rather than "monks." See also BHIKKHU.

Bka' gdams. (Kadam). An early sect of Tibetan Buddhism. In Tibetan, BKA' (ka) is the word of the Buddha or an enlightened master, and gdams (dam) means "to instruct"; traditionally the compound is parsed as "those who take all of the Buddha's words as instruction." Another etymology associates the word bka' with the words of ATIsA DĪPAMKARAsRĪJNANA, whose followers began the early sect of Tibetan Buddhism, and in place of gdams "to advise" understands dam "to bind," hence, "those who hold his sacred words as binding." The origins of the sect are traced back to the founding of RWA SGRENG monastery in 1056 by Atisa's foremost disciple and interpreter 'BROM STON RGYAL BA'I 'BYUNG GNAS. The three main students of 'Brom ston pa are Po to ba Rin chen gsal (Potowa), Spyan mnga' ba Tshul khrims 'bar (Chen Ngawa), and Bu chung ba Gzhon nu rgyal mtshan (Bu chungwa), from whom originate the three principal Bka' gdams lineages (bka' babs): (1) the authoritative treatises (gzhung) lineage, (2) the essential instruction (gdams ngag) lineage, and (3) the oral instruction (man ngag) lineage, respectively. Po to ba's authoritative treatise lineage emphasized the close study of six paired fundamental Buddhist treatises: the BODHISATTVABHuMI and MAHAYANASuTRALAMKARA, the BODHICARYAVATARA and sIKsASAMUCCAYA, and the JATAKAMALA and UDANAVARGA. The teachings of the lineage of oral instructions are collected in the BKA' GDAMS GLEGS BAM PHA CHOS BU CHOS. The sect is probably best known for its strict discipline and austerity of practice, but the Gsang phu ne'u thog Bka' gdams lineage that is traced back to the founding of the monastery of GSANG PHU NE'U THOG in about 1073 by RNGOG LEGS PA'I SHES RAB, an immediate disciple of Atisa, and his nephew, the translator RNGOG BLO LDAN SHES RAB, gave the Bka' gdams a well-deserved reputation as a sect of great learning. Monks from Gsang phu ne'u thog like PHYWA PA CHOS KYI SENG GE wrote important works on PRAMAnA (logic and epistemology) and formalized debate (rtsod rigs). The Bka' gdams was responsible for the distinctive Tibetan BSTAN RIM (tenrim) ("stages of teaching") genre, based on Atisa's seminal work, the BODHIPATHAPRADĪPA. This genre was later adapted and popularized by TSONG KHA PA in his influential LAM RIM CHEN MO. Tsong kha pa idealized Atisa as the perfect teacher and his early DGE LUGS PA followers, first called Dga' ldan pa (Gandenpa) after the DGA' LDAN monastery he founded, were also known as the new Bka' gdams pa. After the rise of the Dge lugs sect, the Bka' gdams disappeared from Tibetan history, for reasons still not fully understood, with only the monasteries of Rwa sgreng and SNAR THANG retaining their original affiliation.

Blavatsky, Helena Petrovna. (1831-1891). A founding member of the Theosophical Society, Blavatsky was born in Ukraine to an aristocratic family, the daughter of a military officer and a well-known novelist. She was largely self-educated, and traveled throughout the world for more than twenty years. Arriving in New York from Paris in 1873, two years later she and HENRY STEEL OLCOTT founded the Theosophical Society, an organization that played a prominent role in the introduction of Asian religions to Europe and America. The society's purpose focused on promoting the understanding and awareness of the nature of reality through various disciplines. Madame Blavatsky claimed to have spent seven years in Tibet studying with masters whom she called "mahatmas," preservers of an ancient wisdom that provided the foundation for all mystical traditions. She also claimed to have remained in telepathic communication with these masters throughout her life and to have translated their teachings from the Senzar language into English. After attempts at alliances with various Asian teachers in India, Madame Blavatsky concluded that the modern manifestations of Hinduism and Buddhism had drifted far from their original essence, so she devoted much of her writing to expounding the true teachings, which she sometimes referred to as "Esoteric Buddhism." Two of her most important works are The Secret Doctrine (1888) and The Voice of the Silence (1889); these provide an account of, and commentary on, the theory of spiritual evolution that she is said to have discovered in the ancient Book of Dzyan, written in the secret language of Senzar. Although this text has not been found, nor the Senzar language identified, The Voice of the Silence has been considered to be a Buddhist text by some prominent figures within the modern Buddhist tradition.

Bodhisattvabhumi. (T. Byang chub sems dpa'i sa; C. Pusa dichi jing; J. Bosatsujijikyo; K. Posal chiji kyong 菩薩地持經). In Sanskrit, "The Bodhisattva Stages"; a treatise on the entire vocation and training of a BODHISATTVA, attributed to MAITREYA/MAITREYANATHA or ASAnGA (c. fourth century CE), the effective founder of the YOGACARA school. Sanskrit and Tibetan recensions are extant, as well as three different renderings in Chinese: (1) Pusa dichi jing, translated by DHARMAKsEMA between 414-421 CE, which is also abbreviated as the "Treatise on the Bodhisattva Stages" (C. Dichi lun; J. Jijiron; K. Chiji non); (2) Pusa shanjie jing, translated by GUnAVARMAN in 431 CE; and (3) a version incorporated as the fifteenth section of XUANZANG's Chinese translation of Asanga's YOGACARABHuMIsASTRA. In the Tibetan BSTAN 'GYUR, the Bodhisattvabhumi appears as the sixteenth and penultimate part of the fundamental section (sa'i dngos gzhi) of the YogAcArabhumi (which has a total of seventeen sections), but it is set apart as a separate work in 6,000 lines. The Bodhisattvabhumi explains in three major sections the career and practices of a bodhisattva. The chapters on the abodes (vihArapatala) in the second major division and the chapter on stages (bhumipatala) in the third section are considered especially important, because they provide a systematic outline of the soteriological process by which a bodhisattva attains enlightenment. ¶ In contrast to the ten stages (DAsABHuMI) of the bodhisattva path that are described in the DAsABHuMIKASuTRA, the Bodhisattvabhumi instead outlines a system of seven stages (BHuMI), which are then correlated with the thirteen abodes (VIHARA): (1) The stage of innate potentiality (gotrabhumi), which corresponds to the abode of innate potentiality (gotravihAra); (2) the stage of the practice of resolute faith (adhimukticaryAbhumi), corresponding to the abode of resolute faith (adhimukticaryAvihAra); (3) the stage of superior aspiration (suddhAdhyAsayabhumi), which corresponds to the abode of extreme bliss (pramuditavihAra); (4) the stage of carrying out correct practices (caryApratipattibhumi), which includes the abode of superior morality (adhisīlavihAra), the abode of superior concentration (adhicittavihAra), and the abode of the superior wisdom (adhiprajNavihAra), i.e., the abode of superior insight associated with the factors of enlightenment (bodhipaksyapratisaMyukto 'dhiprajNavihAra), the abode of superior insight associated with the truths (satyapratisaMyukto 'dhiprajNavihAra), the abode of superior insight associated with the cessation of dependently arisen transmigration (pratītyasamutpAdapravṛttinivṛttipratisaMyukto 'dhiprajNavihAra), and the signless abode of applied practices and exertion (sAbhisaMskArasAbhoganirnimittavihAra); (5) the stage of certainty (niyatabhumi), which is equivalent to the signless abode that is free from application and exertion (anAbhoganirnimittavihAra); (6) the stage of determined practice (niyatacaryAbhumi), which corresponds to the abode of analytical knowledge (pratisaMvidvihAra); (7) the stage of arriving at the ultimate (nisthAgamanabhumi), which correlates with the abode of ultimate consummation [viz., of bodhisattvahood] (paramavihAra) and the abode of the tathAgata (tathAgatavihAra). In this schema, the first two stages are conceived as preliminary stages of the bodhisattva path: the first stage, the stage of innate potentiality (gotrabhumi), is presumed to be a state in which the aspiration for enlightenment (BODHICITTA) has yet to be generated; the second stage, the stage of the practice of resolute faith (adhimukticaryAbhumi), is referred to as the stage of preparation (saMbhArAvasthA) and applied practice (prayogAvasthA) in the case of the fivefold YOGACARA mArga schema, or alternatively to the ten faiths, ten abodes, ten practices, and ten dedications in the case of the comprehensive fifty-two stage bodhisattva path presented in the AVATAMSAKASuTRA, PUSA YINGLUO BENYE JING, and RENWANG JING. The third stage, the stage of superior aspiration, is regarded as corresponding to the first of the ten bhumis in the Dasabhumikasutra; the fourth stage of carrying out correct practices corresponds to the second through seventh bhumis in that rival schema; the fifth stage of certainty pertains to the eighth bhumi; the stage of determined practice to the ninth bhumi; and the stage of arriving at the ultimate to the tenth bhumi. In fact, however, the seven-bhumi schema of the Bodhisattvabhumi and the ten-bhumi schema of the Dasabhumikasutra developed independently of each other and it requires consider exegetical aplomb to correlate them. ¶ The Bodhisattvabhumi also serves as an important source of information on another crucial feature of bodhisattva practice: the MahAyAna interpretation of a set of moral codes specific to bodhisattvas (BODHISATTVAsĪLA). The chapter on precepts (sīlapatala) in the first major section of the text provides an elaborate description of MahAyAna precepts, which constitute the bodhisattva's perfection of morality (sĪLAPARAMITA). These precepts are classified into the "three sets of pure precepts" (trividhAni sīlAni; C. sanju jingjie, see sĪLATRAYA; TRISAMVARA): (1) the saMvarasīla, or "restraining precepts," (cf. SAMVARA), which refers to the "HĪNAYANA" rules of discipline (PRATIMOKsA) that help adepts restrain themselves from all types of unsalutary conduct; (2) practicing all virtuous deeds (kusaladharmasaMgrAhakasīla), which accumulates all types of salutary conduct; and (3) sattvArthakriyAsīla, which involve giving aid and comfort to sentient beings. Here, the first group corresponds to the generic hīnayAna precepts, while the second and third groups are regarded as reflecting a specifically MahAyAna position on morality. Thus, the three sets of pure precepts are conceived as a comprehensive description of Buddhist views on precepts, which incorporates both hīnayAna and MahAyAna perspectives into an overarching system. A similar treatment of the three sets of pure precepts is also found in the Chinese apocryphal sutra FANWANG JING (see APOCRYPHA), thus providing a scriptural foundation in East Asia for an innovation originally appearing in an Indian treatise. ¶ In Tibet, the Bodhisattvabhumi was a core text of the BKA' GDAMS sect, and its chapter on sīla was the basis for a large body of literature elaborating a VINAYA-type ritual for taking bodhisattva precepts in a MahAyAna ordination ceremony. The SA SKYA PA master Grags pa rgyal mtshan's explanation of CANDRAGOMIN's synopsis of the morality chapter, and TSONG KHA PA's Byang chub gzhung lam are perhaps the best known works in this genre. In Tibet, the SDOM GSUM genre incorporates the Bodhisattvabhumi's three sets of pure precepts into a new scheme that reconciles hīnayAna and MahAyAna with TANTRA.

bodhisattvasaMvara. (T. byang chub sems dpa'i sdom pa; C. pusa jie; J. bosatsukai; K. posal kye 菩薩戒). In Sanskrit, lit. "restraints for the BODHISATTVA"; the "restraints," "precepts," or code of conduct (SAMVARA) for someone who has made the bodhisattva vow (BODHISATTVAPRAnIDHANA; PRAnIDHANA) to achieve buddhahood in order to liberate all beings from suffering. The mainstream moral codes for monastics that are recognized across all forms of Buddhism are listed in the PRATIMOKsA, which refers to rules of discipline that help adepts restrain themselves from all types of unwholesome conduct. With the rise of various groups that came to call themselves the MAHAYANA, different sets of moral codes developed. These are formulated, for example, in the BODHISATTVABHuMI and Candragomin's BodhisattvasaMvaraviMsaka, and in later Chinese apocrypha, such as the FANWANG JING. The mainstream prAtimoksa codes are set forth in the Bodhisattvabhumi as saMvarasīla, or "restraining precepts." These are the first of three types of bodhisattva morality, called the "three sets of restraints" (TRISAMVARA), which are systematized fully in Tibet in works like TSONG KHA PA's Byang chub gzhung lam. It seems that in the early MahAyAna, people publicly took the famous bodhisattva vow, promising to achieve buddhahood in order to liberate all beings. A more formal code of conduct developed later, derived from a number of sources, with categories of root infractions and secondary infractions. The bodhisattva precepts, however, could be taken equally by laypeople and monastics, men and women, and formal ceremonies for conferring the precepts are set forth in a number of MahAyAna treatises. In addition, there appear to have been ceremonies for the confession of infractions, modeled on the UPOsADHA rituals. Some of the precepts have to do with interpersonal relations, prescribing the kind of altruistic behavior that one might expect from a bodhisattva. Others are grander, such as the precept not to destroy cities, and appear to presuppose a code of conduct for kings or other important figures in society. There is also the suggestion that the bodhisattva precepts supersede the prAtimoksa precepts: one of the secondary infractions of the bodhisattva code is not to engage in killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, or senseless speech when in fact it would be beneficial to do so. The great weight given to the precept not to reject the MahAyAna as being the word of the Buddha (BUDDHAVACANA) suggests that, throughout the history of the MahAyAna in India, there were concerns raised about the questionable origin of the MahAyAna sutras. With the rise of TANTRA, the "three restraints" (trisaMvara) of bodhisattva morality were refigured as the second of a new set of precepts, preceded by the prAtimoksa precepts and followed by the tantric vows. There was much discussion, especially in Tibetan SDOM GSUM (dom sum) literature, of the relationships among the three sets of restraints and of their compatibility with each other. ¶ Although there is much variation in the listings of bodhisattva precepts, according to one common list, the eighteen root infractions are: (1) to praise oneself and slander others out of attachment to profit or fame; (2) not to give one's wealth or the doctrine, out of miserliness, to those who suffer without protection; (3) to become enraged and condemn another, without listening to his or her apology; (4) to abandon the MahAyAna and teach a poor facsimile of its excellent doctrine; (5) to steal the wealth of the three jewels (RATNATRAYA); (6) to abandon the excellent doctrine; (7) to steal the saffron robes of a monk and beat, imprison, and or expel him from his life of renunciation, even if he has broken the moral code; (8) to commit the five deeds of immediate retribution (ANANTARYAKARMAN) i.e., patricide, matricide, killing an arhat, wounding a buddha, or causing dissent in the saMgha; (9) to hold wrong views; (10) to destroy cities and so forth; (11) to discuss emptiness (suNYATA) with sentient beings whose minds have not been trained; (12) to turn someone away from buddhahood and full enlightenment; (13) to cause someone to abandon completely the prAtimoksa precepts in order to practice the MahAyAna; (14) to believe that desire and so forth cannot be abandoned by the vehicle of the sRAVAKAs and to cause others to believe that view; (15) to claim falsely, "I have withstood the profound emptiness (sunyatA)"; (16) to impose fines on renunciates; to take donors and gifts away from the three jewels; (17) to cause meditators to give up the practice of sAMATHA; to take the resources of those on retreat and give them to reciters of texts; (18) to abandon the two types of BODHICITTA (the conventional and the ultimate). See also BODHISATTVAsĪLA.

bodhisattvasīla. (T. byang chub sems dpa'i tshul khrims; C. pusa jie; J. bosatsukai; K. posal kye 菩薩戒). In Sanskrit, "BODHISATTVA morality" or "bodhisattva precepts"; the rules of conduct prescribed by MAHAYANA literature for bodhisattvas, or beings intent on achieving buddhahood. These precepts appear in a variety of texts, including the chapter on morality (sīlapatala) in the BODHISATTVABHuMI and the Chinese FANWANG JING (*BrahmajAlasutra). Although there is not a single universally recognized series of precepts for bodhisattvas across all traditions of Buddhism, all lists include items such as refraining from taking life, refraining from boasting, refraining from slandering the three jewels (RATNATRAYA), etc. In the Bodhisattvabhumi, for example, the MahAyAna precepts are classified into the "three sets of pure precepts" (trividhAni sīlAni; C. sanju jingjie): (1) the saMvarasīla, or "restraining precepts," which refers to the so-called HĪNAYANA rules of discipline (PRATIMOKsA) that help adepts restrain themselves from all types of unsalutary conduct; (2) practicing all virtuous deeds (kusaladharmasaMgrAhakasīla), which accumulates all types of salutary conduct; and (3) sattvArthakriyAsīla, which involve giving aid and comfort to sentient beings. Here, the first group corresponds to the preliminary hīnayAna precepts, while the second and third groups reflect a uniquely MahAyAna position on morality. Thus, the three sets of pure precepts are conceived as a comprehensive description of Buddhist views on precepts (sarvasīla), which incorporates both hīnayAna and MahAyAna perspectives into an overarching system. A similar treatment of the three sets of pure precepts is also found in such Chinese indigenous sutras as Fanwang jing ("Sutra of BrahmA's Net") and PUSA YINGLUO BENYE JING (see APOCRYPHA), thus providing a scriptural foundation in East Asia for an innovation originally appearing in an Indian treatise. The Fanwang jing provides a detailed list of a list of ten major and forty-eight minor MahAyAna precepts that came to be known as the "Fanwang Precepts"; its listing is the definitive roster of bodhisattva precepts in the East Asian traditions. As in other VINAYA ordination ceremonies, the bodhisattva precepts are often taken in a formal ritual along with the bodhisattva vows (BODHISATTVAPRAnIDHANA; PRAnIDHANA). However, unlike the majority of rules found in the mainstream vinaya codes (prAtimoksa), the bodhisattva precepts are directed not only at ordained monks and nuns, but also may be taken by laypeople. Also, in contrast to the mainstream vinaya, there is some dispensation for violating the bodhisattvasīla, provided that such violations are done for the welfare and weal of other beings. See also BODHISATTVASAMVARA.

bondage-and-discipline language ::: A language (such as Pascal, Ada, APL, or Prolog) that, though ostensibly general-purpose, is designed so as to enforce an author's theory of right hacking or even vanilla general-purpose programming. Often abbreviated B&D; thus, one may speak of things having the B&D nature.See Pascal. Compare languages of choice.[Jargon File] (1996-01-05)

bondage-and-discipline language A language (such as {Pascal}, {Ada}, APL, or Prolog) that, though ostensibly general-purpose, is designed so as to enforce an author's theory of "right programming" even though said theory is demonstrably inadequate for systems hacking or even vanilla general-purpose programming. Often abbreviated "B&D"; thus, one may speak of things "having the B&D nature". See {Pascal}. Compare {languages of choice}. [{Jargon File}] (1996-01-05)

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

Brownlee, W. H. “The Dead Sea Manual of Discipline.”

buddhadharma. (P. buddhadhamma; T. sangs rgyas pa'i chos; C. fofa; J. buppo; K. pulpop 佛法). In Sanskrit, "the teachings of the Buddha"; one of the closest Indian equivalents to what in English is called "Buddhism," along with DHARMAVINAYA (teaching and discipline), BUDDHANUsASANA (teaching, dispensation, or religion of the Buddha), and sASANA (teaching or dispensation). ¶ This term is also used with reference to the "unshared factors" (AVEnIKA[BUDDHA]DHARMA), a list of eighteen (or sometimes as many as 140) special qualities (dharma) that are unique to the buddhas, such as their perfect mindfulness and their inability to make a physical or verbal mistake, or for all the qualities that together make up a buddha.

Burnouf, Eugène. (1801-1852). French orientalist and seminal figure in the development of Buddhist Studies as an academic discipline. He was born in Paris on April 8, 1801, the son of the distinguished classicist Jean-Louis Burnouf (1775-1844). He received instruction in Greek and Latin from his father and studied at the Lycée Louis-le-Grand. He entered the École des Chartes in 1822, receiving degrees in both letters and law in 1824. He then turned to the study of Sanskrit, both with his father and with Antoine Léonard de Chézy (1773-1832). In 1826, Burnouf published, in collaboration with the young Norwegian-German scholar Christian Lassen (1800-1876), Essai sur le pali ("Essay on PALI"). After the death of Chézy, Burnouf was appointed to succeed his teacher in the chair of Sanskrit at the Collège de France. His students included some of the greatest scholars of day; those who would contribute to Buddhist studies included Philippe Edouard Foucaux (1811-1894) and FRIEDRICH MAX MÜLLER. Shortly after his appointment to the chair of Sanskrit, the Société Asiatique, of which Burnouf was secretary, received a communication from BRIAN HOUGHTON HODGSON, British resident at the court of Nepal, offering to send Sanskrit manuscripts of Buddhist texts to Paris. The receipt of these texts changed the direction of Burnouf's scholarship for the remainder his life. After perusing the AstASAHASRIKAPRAJNAPARAMITA and the LALITAVISTARA, he decided to translate the SADDHARMAPUndARĪKASuTRA. Having completed the translation, he decided to precede its publication with a series of studies. He completed only the first of these, published in 1844 as Introduction à l'histoire du Buddhisme indien. This massive work is regarded as the foundational text for the academic study of Buddhism in the West. It contains Burnouf's highly influential analyses of various aspects of Sanskrit Buddhism as he understood them from the works received from Hodgson. It also contains hundreds of pages of translations of previously unknown works, drawn especially from the DIVYAVADANA and the AVADANAsATAKA. Burnouf died, apparently of kidney failure, on May 28, 1852. His translation of the Saddharmapundarīka, Le Lotus de la bonne loi, appeared that same year.

But without character, without some kind of high or strong discipline there is no enduring power of life.
   Ref: CWSA Vol. 25, Page: 99


canon ::: n. --> A law or rule.
A law, or rule of doctrine or discipline, enacted by a council and confirmed by the pope or the sovereign; a decision, regulation, code, or constitution made by ecclesiastical authority.
The collection of books received as genuine Holy Scriptures, called the sacred canon, or general rule of moral and religious duty, given by inspiration; the Bible; also, any one of the canonical Scriptures. See Canonical books, under Canonical, a.


Catharsis [from Greek katharsis cleansing from katharos pure] Cleansing, purgation; used by Aristotle for the cleansing of the emotions of the audience through experiencing a work of art, such as a drama. Also the preliminary discipline in the ancient Mysteries, where the lower nature of the aspirant is purified, fitting him or her for higher training, knowledge, and initiation. The three lowest degrees “consisted of teachings alone, which formed the preparation, the discipline, mental and spiritual and psychic and physical; what the Greeks called the katharsis or ‘cleansing’; and when the disciple was considered sufficiently cleansed, purified, disciplined, quiet mentally, tranquil spiritually, then he was taken into the fourth degree” (Fund 608). See also INITIATION; MYSTERIES.

Chajang. (慈藏) (d.u.; fl. c. 590-658/alt. 608-686). Korean VINAYA master (yulsa) of the Silla dynasty. Born into the royal "true bone" (chin'gol) class of the Silla aristocracy, Chajang lost his parents at an early age and was ordained at the monastery of Wonnyongsa. Chajang traveled to China in 636 and during his sojourn on the mainland made a pilgrimage to WUTAISHAN, where he had a vision of the BODHISATTVA MANJUsRĪ. Returning to Silla Korea in 643, he is said to have brought back a set of the Buddhist canon and packed the boat on which he returned with Buddhist banners, streamers, and other ritual items. He is also claimed to have returned with treasures he had received directly from MaNjusrī, including sAKYAMUNI Buddha's own gold-studded monk's robe (K. kasa; KAsAYA) wrapped in purple silk gauze, as well as the Buddha's skull bone and finger joint. Back in Silla, Chajang began looking for the place where MaNjusrī had told him the relics should be enshrined. After a long search, he finally found the spot in 646, where he constructed a "Diamond Precept Platform" (Kŭmgang kyedan) and enshrined one portion of the Buddha's relics. This platform was the origin of the important Korean monastery of T'ONGDOSA, which became the center of vinaya practice in Korea. Chajang is also said to have established SINHŬNGSA, WoLCHoNGSA, and HWANGNYONGSA and supervised the construction of the famous nine-story wooden pagoda at Hwangnyongsa, which was completed in 645. He was also appointed the state overseer of the SAMGHA (taegukt'ong), the top ecclesiastical office in the Silla Buddhist institution. Chajang was in charge of regulations concerning the conduct of monks and nuns all over the country, as well as overseeing at a state level the repair and maintenance of temples, the correct attention to the details of Buddhist ceremonial ritual, and the proper display of Buddhist religious images. His concern to improve the discipline and decorum of Korean monks led to his emphasis on vinaya study and practice, and he did much to encourage the study and dissemination of the vinaya in Korea, including writing commentaries to the SARVASTIVADA and DHARMAGUPTAKA vinayas. Chajang also instituted the UPOsADHA rite of having monks recite the PRATIMOKsA once every fortnight on full- and new-moon days. For his efforts, Chajang was revered by later generations as a teacher of the Dharmaguptaka vinaya (known in East Asia as the "Four-Part Vinaya"; see SIFEN LÜ) and the founder of the Korean analogue to the Chinese NANSHAN LÜ ZONG of DAOXUAN. In 650, at Chajang's suggestion, the Silla court adopted the Tang Chinese calendrical system, an important step in the Sinicization of the Korean monarchy. Various works attributed to Chajang include the Amit'a kyong ŭigi ("Notes on the AMITABHASuTRA"), Sabun yul kalma sagi ("Personal Notes on the Karman Section of the Four-Part Vinaya"), and Kwanhaeng pop ("Contemplative Practice Techniques"); none of his writings are extant.

Chandaka. (P. Channa; T. 'Dun pa; C. Cheni; J. Shanoku; K. Ch'anik 車匿). The charioteer and groom of SIDDHARTHA GAUTAMA, who accompanied the BODHISATTVA prince on two momentous occasions. First, Chandaka drove the prince's chariot when he ventured outside the palace, where he was confronted with the four portents (CATURNIMITTA), encountering on separate occasions an old man, a sick man, a corpse, and a mendicant. Having been confronted with these realities, the prince resolved to go forth in search of liberation from birth and death. According to the story, during his youth, the prince had never seen an old person, a sick person, or a corpse before and so asked Chandaka what each was. Chandaka's explanation that old age, sickness, and death were the ultimate fate of all humans led the prince to decide to renounce his royal inheritance and go out in search of a state beyond aging, sickness, and death. Second, Chandaka accompanied the prince on his ride into renunciation as a mendicant (see PRAVRAJITA). When Gautama left his father's palace in KAPILAVASTU to lead the homeless life, Chandaka departed with him, together with Gautama's noble steed, KAntHAKA. Once outside the city, after cutting off his topknot, the prince removed his jewelry and handed it over to Chandaka, exchanged clothes with him, and then ordered his groom to return to the palace with his horse and inform his father that he would not return to the city until his quest for enlightenment was fulfilled. Kanthaka was so grief-stricken at his master's departure that he died on the spot, and Chandaka, crushed at both losses, asked for permission to join the prince in mendicancy but was refused. (Some accounts state instead that Chandaka feared for his life if he returned alone with all the prince's possessions, and so left the worldly life that very night.) Chandaka was eventually ordained by the Buddha. Because he was so swollen with pride at his close relationship with his former charge Gautama, it is said that he was arrogant in accepting discipline from his colleagues and was ostracized from the order more than once, in one case for siding with nuns in a dispute with monks, in another for repeatedly reviling sARIPUTRA and MAHAMAUDGALYAYANA. In the account of the Buddha's final days in the MAHAPARINIBBANASUTTANTA, the Buddha's last disciplinary act before he died was to pass the penalty of brahmadanda (lit. the "holy rod") on Chandaka, which required that he be ostracized by his fellow monks. When the Buddha's attendant ANANDA went to Chandaka to announce the penalty, it is said that Chandaka finally was contrite and became an ARHAT on the spot.

chastened ::: imp. & p. p. --> of Chasten ::: a. --> Corrected; disciplined; refined; purified; toned down.

chasten ::: v. t. --> To correct by punishment; to inflict pain upon the purpose of reclaiming; to discipline; as, to chasten a son with a rod.
To purify from errors or faults; to refine.


chastise ::: 1. To discipline or punish, esp. by beating. *v. *2. Purify; refine.

chastisement ::: n. --> The act of chastising; pain inflicted for punishment and correction; discipline; punishment.

chastisement ::: verbal (often physical) punishment; discipline.

ch'ongnim. (叢林). In Korean, lit., "dense grove"; a large, ecumenical monastery. In Korea, the term ch'ongnim is used in the contemporary CHOGYE CHONG to refer to a handful of major monasteries that are able to provide training in the full range of practices that exemplify the major strands of the Korean Buddhist tradition, including SoN meditation, KYO (and especially Hwaom, C. HUAYAN) doctrine, PURE LAND recitation of the buddha AMITABHA's name (K. yombul; see NIANFO), and VINAYA (monastic discipline) observance. While most monasteries are primarily devoted to one or another of these types of training, a ch'ongnim serves as a center where all can be practiced. These monasteries thus typically are larger comprehensive training centers, with a meditation hall (sonbang) and a monks' seminary or lecture hall (kangwon) on the campus; additionally, their spiritual head is called a pangjang (C. FANGJANG) rather than the usual chosil ("occupant of the patriarchs' room"). A monastery designated as a ch'ongnim receives a second name, most of which designate the mountain at which they are located. The five current Korean ch'ongnims are HAEINSA (also known as the Haein Ch'ongnim), SONGGWANGSA (Chogye Ch'ongnim), T'ONGDOSA (Yongch'uk Ch'ongnim), SUDoKSA (Toksung Ch'ongnim), and PAEGYANGSA (Kobul Ch'ongnim). See also CONGLIN.

Cimin Huiri. (J. Jimin Enichi; K. Chamin Hyeil 慈愍慧日) (680-748). Founder of the Cimin lineage of Chinese PURE LAND Buddhism. Inspired by his meeting with the pilgrim and translator YIJING (635-713), Huiri also traveled to India between 702 and 719, where he is said to have studied with Indian teachers about SUKHAVATĪ, the pure land of AMITABHA and had a vision in which the BODHISATTVA AVALOKITEsVARA personally instructed him in pure land teachings. After Huiri returned to China, he taught an ecumenical approach to pure land practice, which combined the practices of meditation, recitation, and discipline. Because Huiri's approach differs markedly from that offered by LUSHAN HUIYUAN (334-416) and TANLUAN (476-542), his teachings are sometimes considered to constitute a separate Cimin line of the Chinese pure land tradition. Huiri also made a concerted effort to respond to critiques of pure land practice made by adepts within the CHAN ZONG, who disparaged the pure land approach as an expedient intended for spiritually inferior practitioners. The Tang emperor Xuanzong (r. 712-756) bestowed on Huiri the posthumous title of Cimin Sanzang (TREPItAKA Compassionate Sympathy) for his service in transmitting the pure land teaching. Cimin's combination of recitation of the Buddha's name (NIANFO) with meditation subsequently influenced the nianfo Chan of YONGMING YANSHOU (904-975).

cognitive neuroscience:a hybrid discipline aimed at identifying the biological bases of cognitive processes by combining techniques for the study of cognitive processes with measures of physiological processes.

Common Data Format "library" (CDF) A {library} and toolkit based on a {self-describing} data format for {scalar} and multidimensional data. CDF aims to be platform- and discipline-independent. A scientific data management package (CDF Library) allows developers to manage data and {metadata} through APIs. CDF has built-in support for {data compression} ({gZip}, {RLE}, {Huffman}) and files larger than two {gigabytes}. There are interfaces for {C}, {FORTRAN}, {Java}, {Perl}, {C

communion ::: n. --> The act of sharing; community; participation.
Intercourse between two or more persons; esp., intimate association and intercourse implying sympathy and confidence; interchange of thoughts, purposes, etc.; agreement; fellowship; as, the communion of saints.
A body of Christians having one common faith and discipline; as, the Presbyterian communion.
The sacrament of the eucharist; the celebration of the


configuration management ::: (job) A discipline applying technical and administrative controls to:1. Identification and documentation of physical and functional characteristics of configuration items.2. Any changes to characteristics of those configuration items.3. Recording and reporting of change processing and implementation of the system.See also code management, software life-cycle. (1996-05-29)

configuration management "job, system management" A discipline applying technical and administrative controls to identifying, documentating and reporting on {configuration items}, their physical and functional characteristics and changes to characteristics of those configuration items. {Change management} is one aspect of configuration management but may also refer to the softer, human side of getting people to adapt to changing processes and organisation. {Source code management} or "code management" is configuration management applied to {code} through the various stages of the {software life-cycle}. (2014-01-21)

confine ::: 1. To enclose within bounds, limit, restrict. 2. To shut or keep in; prevent from leaving a place because of imprisonment, illness, discipline, etc. confined.

Consequence: (Ger. Konsequenz) In Husserl: The relation of formal-analytic inclusion which obtains between certain noematic senses. Consequence: See Valid. Consequence-logic: (Ger. Konsequenzlogik) Consistency-logic (Logik der Widerspruchslosigkeit); pure apophantic analytics (in a strict sense); a level of pure formal logic in which the only thematic concepts of validity are consequence, inconsequence, and compatibility. Consequence-logic includes the essential content of traditional syllogistics and the disciplines making up formal-mathematical analysis. -- D.C.

Contradiction, law of, is given by traditional logicians as "A is B and A is not B cannot both be true." It is usually taken to be the theorem of the propositional calculus, ∼[p∼p]. In use, however, the name often seems to refer to the syntactical principle or precept which may be formulated as follows: A logical discipline containing (an applied) propositional calculus, or a set of hypotheses or postulates to be added to such a discipline, shall not lead to two theorems or consequences of the forms A and ∼A. The law is explicitly stated in a syntactical form, e.g. by Ledger Wood in his The Analysis of Knowledge (1940). -- A.C.

correction ::: n. --> The act of correcting, or making that right which was wrong; change for the better; amendment; rectification, as of an erroneous statement.
The act of reproving or punishing, or that which is intended to rectify or to cure faults; punishment; discipline; chastisement.
That which is substituted in the place of what is wrong; an emendation; as, the corrections on a proof sheet should be


Council, 1st. The term translated as "council" is SAMGĪTI, literally "recitation," the word used to describe the communal chanting of the Buddha's teaching. The term suggests that the purpose of the meeting was to recite the TRIPItAKA in order to codify the canon and remove any discrepancies concerning what was and was not to be included. The first Buddhist council is said to have been held in a cave at RAJAGṚHA shortly after the Buddha's passage into PARINIRVAnA, although its historicity has been questioned by modern scholars. There are numerous accounts of the first council and much scholarship has been devoted to their analysis. What follows draws on a number of sources to provide a general description. The accounts agree that, in the SAMGHA, there was an elderly monk named SUBHADRA, a former barber who had entered the order late in life. He always carried a certain animus against the Buddha because when Subhadra was a layman, the Buddha supposedly refused to accept a meal that he had prepared for him. After the Buddha's death, Subhadra told the distraught monks that they should instead rejoice because they could now do as they pleased, without the Buddha telling them what they could and could not do. MAHAKAsYAPA overheard this remark and was so alarmed by it that he thought it prudent to convene a meeting of five hundred ARHATs to codify and recite the rules of discipline (VINAYA) and the discourses (SuTRA) of the Buddha before they became corrupted. With the patronage of King AJATAsATRU, a meeting was called. At least one arhat, GAVAMPATI, declined to participate, deciding instead to pass into nirvAna before the council began. This led to an agreement that no one else would pass into nirvAna until after the conclusion of the council. At the time that the council was announced, ANANDA, the Buddha's personal attendant and therefore the person who had heard the most discourses of the Buddha, was not yet an arhat and would have been prevented from participating. However, on the night before the council, he fortuitously finished his practice and attained the status of arhat. At the council, MahAkAsyapa presided. He interrogated UPALI about the rules of discipline (PRATIMOKsA) of both BHIKsUs and BHIKsUnĪs. He then questioned Ananda about each of the discourses the Buddha had delivered over the course of his life, asking in each case where and on whose account the discourse had been given. In this way, the VINAYAPItAKA and the SuTRAPItAKA were established. (In many accounts, the ABHIDHARMAPItAKA is not mentioned, but in others it is said the abhidharmapitaka was recited by MahAkAsyapa or by Ananda.) Because of his extraordinary powers of memory, Ananda was said to be able to repeat sixty thousand words of the Buddha without omitting a syllable and recite fifteen thousand of his stanzas. It was at the time of his recitation that Ananda informed the council that prior to his passing the Buddha told him that after his death, the saMgha could disregard the minor rules of conduct. Since he had neglected to ask the Buddha what the minor rules were, however, it was decided that all the rules would be maintained. Ananda was then chastised for (1) not asking what the minor rules were, (2) stepping on the Buddha's robe while he was sewing it, (3) allowing the tears of women to fall on the Buddha's corpse, (4) not asking the Buddha to live for an eon (KALPA) or until the end of the eon although the Buddha strongly hinted that he could do so (see CAPALACAITYA), and (5) urging the Buddha to allow women to enter the order. (There are several versions of this list, with some including among the infractions that Ananda allowed women to see the Buddha's naked body.) The entire vinayapitaka and sutrapitaka was then recited, which is said to have required seven months. According to several accounts, after the recitation had concluded, a group of five hundred monks returned from the south, led by a monk named PurAna. When he was asked to approve of the dharma and vinaya that had been codified by the council, he declined, saying that he preferred to remember and retain what he had heard directly from the mouth of the Buddha rather than what had been chanted by the elders. PurAna also disputed eight points of the vinaya concerning the proper storage and consumption of food. This incident, whether or not it has any historical basis, suggests that disagreements about the contents of the Buddha's teaching began to arise shortly after his death.

Council, 2nd. The second council was held at VAIsALĪ, some one hundred years after the Buddha's death. It is said that the monk YAsAS was traveling in VaisAlī when he observed the monks from the city, identified as VṚJIPUTRAKAs, receiving alms in the form of gold and silver directly from the laity, in violation of the disciplinary prohibition against monks' handling gold and silver. He also found that the monks had identified ten points in the VINAYA that they considered were sufficiently minor to be ignored, despite the decision at the first council (see COUNCIL, FIRST) not to disregard any of the minor precepts. The ten violations in question were: (1) carrying salt in an animal horn; (2) eating when the shadow of the sundial is two fingerbreadths past noon; (3) after eating, traveling to another village on the same day to eat another meal; (4) holding several assemblies within the same boundary (SĪMA) during the same fortnight observance; (5) making a monastic decision with an incomplete assembly and subsequently receiving the approval of the absent monks; (6) citing precedent as a justification for violating monastic procedures; (7) drinking milk whey after mealtime; (8) drinking unfermented wine; (9) using mats with fringe; and (10) accepting gold and silver. Yasas informed the monks that these were indeed violations of the disciplinary code, at which point the monks are said to have offered him a share of the gold and silver they had collected; when he refused, they expelled him from the order. Yasas sought support of several respected monks in the west, including sAnAKAVASIN and REVATA, and together with other monks, they travelled together to VaisAlī. Once there, Revata went to SarvagAmin, the senior-most monk in the order, who was said to have been a disciple of ANANDA. However, when Revata questioned him about the ten points, the elder monk refused to discuss them in private. At Revata's suggestion, a jury of eight monks was appointed, with four representatives from each party. Revata was selected as one of four from the party declaring the ten practices to be violations, and it was Revata who publicly put the questions to SarvagAmin. In each case, he said that the practice in question was a violation of the vinaya. Seven hundred monks then gathered to recite the vinaya. Those who did not accept the decision of the council held their own convocation, which they called the MAHASAMGHIKA, or "Great Assembly." This event is sometimes referred to as "the great schism." The second council is generally accepted as a historical event. ¶ Some accounts make MAHADEVA a participant at the second council, which is said to have resulted in the schism of the SAMGHA into the conservative STHAVIRANIKAYA and the more liberal MahAsAMghika. However, the chief points of controversy that led to the convening of the council seem not to have been MahAdeva's five theses, but rather these ten relatively minor rules of monastic discipline. If MahAdeva was a historical figure, it is more likely that he was involved in a later schism that occurred within the MahAsAMghika, as a result of which the followers of MahAdeva formed the CAITYA sect. See also SAMGĪTI.

“Covenant of the Community” (Manual of Discipline).

C Programmer's Disease ::: (programming) The tendency of the undisciplined C programmer to set arbitrary but supposedly generous static limits on table sizes (defined, if cannot comprehend why each fix of this kind seems only to further disgruntle the user.[Jargon File](2001-12-31)

C Programmer's Disease "programming" The tendency of the undisciplined {C} programmer to set arbitrary but supposedly generous static limits on table sizes (defined, if you're lucky, by constants in header files) rather than taking the trouble to do proper dynamic storage allocation. If an application user later needs to put 68 elements into a table of size 50, the afflicted programmer reasons that he or she can easily reset the table size to 68 (or even as much as 70, to allow for future expansion) and recompile. This gives the programmer the comfortable feeling of having made the effort to satisfy the user's (unreasonable) demands, and often affords the user multiple opportunities to explore the marvellous consequences of {fandango on core}. In severe cases of the disease, the programmer cannot comprehend why each fix of this kind seems only to further disgruntle the user. [{Jargon File}] (2001-12-31)

Culavagga. [alt. Cullavagga]. In PAli, "Lesser Chapter"; one of the sections of the PAli "basket of discipline" (VINAYAPItAKA). The second major division of the PAli VINAYA, the KHANDHAKA (Collections), is subdivided between the MAHAVAGGA ("Great Chapter") and the Culavagga. The Culavagga includes twelve sections, in two parts that differ markedly in length and scope. The first part (chaps. 1-10) covers a variety of disciplinary regulations and relatively minor rules of monastic etiquette, ranging from transactions (P. sanghakamma; S. SAMGHAKARMAN) for imposing penance and probation on monks to methods of settling disputes within the order, apportioning lodging, handling schism within the order, and proper procedures for the ordination of nuns (P. bhikkhunī; S. BHIKsUnĪ). The second part (chaps. 11-12) continues the MahAvagga's narrative on the history of the SAMGHA, relating events that followed the Buddha's PARINIRVAnA, including the first council at RAJAGṚHA shortly after his death and the second council at VAIsALĪ a century or so later (see COUNCIL, FIRST; COUNCIL, SECOND).

cultured ::: imp. & p. p. --> of Culture ::: a. --> Under culture; cultivated.
Characterized by mental and moral training; disciplined; refined; well-educated.


culture ::: n. --> The act or practice of cultivating, or of preparing the earth for seed and raising crops by tillage; as, the culture of the soil.
The act of, or any labor or means employed for, training, disciplining, or refining the moral and intellectual nature of man; as, the culture of the mind.
The state of being cultivated; result of cultivation; physical improvement; enlightenment and discipline acquired by mental


curve: A generally loosely defined term that describes a collection of points which form a 1-dimensional object. In specific discipline or context, the word tends to be more rigorously defined. Note that a curve can be self-intersecting, or very complicated (space-filling curve) but it must usually maintain some sense of local linearity to it to be considered a curve. (i.e. it should look like a straight line"under a microscope".)

cybernetics "robotics" /si:`b*-net'iks/ The study of control and communication in living and man-made systems. The term was first proposed by {Norbert Wiener} in the book referenced below. Originally, cybernetics drew upon electrical engineering, mathematics, biology, neurophysiology, anthropology, and psychology to study and describe actions, feedback, and response in systems of all kinds. It aims to understand the similarities and differences in internal workings of organic and machine processes and, by formulating abstract concepts common to all systems, to understand their behaviour. Modern "second-order cybernetics" places emphasis on how the process of constructing models of the systems is influenced by those very systems, hence an elegant definition - "applied epistemology". Related recent developments (often referred to as {sciences of complexity}) that are distinguished as separate disciplines are {artificial intelligence}, {neural networks}, {systems theory}, and {chaos theory}, but the boundaries between those and cybernetics proper are not precise. See also {robot}. {The Cybernetics Society (http://cybsoc.org)} of the UK. {American Society for Cybernetics (http://asc-cybernetics.org/)}. {IEEE Systems, Man and Cybernetics Society (http://isye.gatech.edu/ieee-smc/)}. {International project "Principia Cybernetica" (http://pespmc1.vub.ac.be/DEFAULT.html)}. ["Cybernetics, or control and communication in the animal and the machine", N. Wiener, New York: John Wiley & Sons, Inc., 1948] (2002-01-01)

cybernetics ::: (robotics) /si:`b*-net'iks/ The study of control and communication in living and man-made systems.The term was first proposed by Norbert Wiener in the book referenced below. Originally, cybernetics drew upon electrical engineering, mathematics, biology, processes and, by formulating abstract concepts common to all systems, to understand their behaviour.Modern second-order cybernetics places emphasis on how the process of constructing models of the systems is influenced by those very systems, hence an elegant definition - applied epistemology.Related recent developments (often referred to as sciences of complexity) that are distinguished as separate disciplines are artificial intelligence, neural networks, systems theory, and chaos theory, but the boundaries between those and cybernetics proper are not precise.See also robot. of the UK. . . .Usenet newsgroup: .[Cybernetics, or control and communication in the animal and the machine, N. Wiener, New York: John Wiley & Sons, Inc., 1948](2002-01-01)

Daoxuan. (J. Dosen; K. Toson 道宣) (596-667). Chinese VINAYA master and reputed patriarch of the Nanshan vinaya school (NANSHAN LÜ ZONG); also known as Fabian. Daoxuan was a native of Wuxing in present-day Zhejiang province (or, according to another report, Runzhou in Jiangsu province). Daoxuan became a monk at age fifteen and studied monastic discipline under the vinaya master Zhishou. He later moved to ZHONGNANSHAN and established the monastery of Nanquansi. Daoxuan was also a prolific writer. In 626, he composed the Sifen lü shanfan buque xingshi chao, one of the most influential commentaries on the SIFEN LÜ ("Four-Part Vinaya") of the DHARMAGUPTAKA school. The next year, he composed the Sifen lü shi pini yichao and the XU GAOSENG ZHUAN, Shijia fangzhi, JI GUJIN FODAO LUNHENG, and other texts in the following years. When the monastery XIMINGSI was established in 658 by Emperor Gaozong (r. 649-683) in the Tang capital of Chang'an, Daoxuan was invited to serve as its abbot. In 664, while at Ximingsi, Daoxuan compiled a comprehensive catalogue of scriptures known as the DA TANG NEIDIAN LU and, in continuation of his earlier Ji gujin fodao lunheng, wrote a collection of essays in defense of Buddhism entitled the GUANG HONGMING JI.

demoralization ::: n. --> The act of corrupting or subverting morals. Especially: The act of corrupting or subverting discipline, courage, hope, etc., or the state of being corrupted or subverted in discipline, courage, etc.; as, the demoralization of an army or navy.

demoralize ::: v. t. --> To corrupt or undermine in morals; to destroy or lessen the effect of moral principles on; to render corrupt or untrustworthy in morals, in discipline, in courage, spirit, etc.; to weaken in spirit or efficiency.

design ::: (process) The approach that engineering (and some other) disciplines use to specify how to create or do something. A successful design must satisfies a meets implicit or explicit requirements on performance and resource usage (it is efficient enough).A design may also have to satisfy restrictions on the design process itself, such as its length or cost, or the tools available for doing the design.In the software life-cycle, design follows requirements analysis and is followed by implementation.[Object-Oriented Analysis and Design with Applications, 2nd ed., Grady Booch]. (1996-12-08)

design "process" The approach that engineering (and some other) disciplines use to specify how to create or do something. A successful design must satisfies a (perhaps informal) {functional specification} (do what it was designed to do); conforms to the limitations of the target medium (it is possible to implement); meets implicit or explicit requirements on performance and resource usage (it is efficient enough). A design may also have to satisfy restrictions on the design process itself, such as its length or cost, or the tools available for doing the design. In the {software life-cycle}, design follows {requirements analysis} and is followed by implementation. ["Object-Oriented Analysis and Design with Applications", 2nd ed., Grady Booch]. (1996-12-08)

Desire-rejection ::: the rejection of desire is essentially the rejection of the element of craving, putting that out from the consciousness itself as a foreign clement not belonging to the true self and the inner nature. But refusal to indulge the sugges- tions of desire is also a part of the rejection ; to abstain from the action suggested, if it is not the right action, must be included in the yogic discipline. The first condition for getting rid of desire is, therefore, to become conscious with the true consciousness *, for then it becomes much easier to dismiss it than when one has to struggle with it as if it were a constituent part of oneself to be thrown out from the being. When the psychic being is in front, then also to get rid of desire becomes easy ; for the psychic being has in itself no desires, it has only aspirations and a seeking and love for the Divine and all things that are or tend towards the Divine.

Devi-Durga (Sanskrit) Devī-Durgā Spiritual and inaccessible goddess; also called Kali (the black one), she is a warlike, bloodthirsty goddess who destroys and devours her enemies without pity. She is “raw power, energy untamed by discipline or direction” (Classical Hindu Mythology 226). Sometimes considered an independent deity, at others an aspect of Siva’s consort, whose benign aspect is named Parvati.

dharma. (P. dhamma; T. chos; C. fa; J. ho; K. pop 法). In Sanskrit, "factor," or "element"; a polysemous term of wide import in Buddhism and therefore notoriously difficult to translate, a problem acknowledged in traditional sources; as many as ten meanings of the term are found in the literature. The term dharma derives from the Sanskrit root √dhṛ, which means "to hold" or "to maintain." In Vedic literature, dharma is often used to refer to the sacrifice that maintains the order of the cosmos. Indian kings used the term to refer to the policies of their realms. In Hinduism, there is an important genre of literature called the dharmasāstra, treatises on dharma, which set forth the social order and the respective duties of its members, in relation to caste, gender, and stage of life. Based on this denotation of the term, many early European translators rendered dharma into English as "law," the same sense conveyed in the Chinese translation of dharma as fa (also "law"). ¶ In Buddhism, dharma has a number of distinct denotations. One of its most significant and common usages is to refer to "teachings" or "doctrines," whether they be Buddhist or non-Buddhist. Hence, in recounting his search for truth prior to his enlightenment, the Buddha speaks of the dharma he received from his teachers. After his enlightenment, the Buddha's first sermon was called "turning the wheel of the dharma" (DHARMACAKRAPRAVARTANA). When the Buddha described what he himself taught to his disciples, he called it the DHARMAVINAYA, with the vinaya referring to the rules of monastic discipline and the dharma referring presumably to everything else. This sense of dharma as teaching, and its centrality to the tradition, is evident from the inclusion of the dharma as the second of the three jewels (RATNATRAYA, along with the Buddha and the SAMGHA, or community) in which all Buddhists seek refuge. Commentators specified that dharma in the refuge formula refers to the third and fourth of the FOUR NOBLE TRUTHS: the truth of the cessation (NIRODHASATYA) of the causes that lead to suffering and the truth of the path (MĀRGA) to that cessation. Here, the verbal root of dharma as "holding" is evoked etymologically to gloss dharma as meaning something that "holds one back" from falling into states of suffering. A distinction was also drawn between the dharma or teachings as something that is heard or studied, called the scriptural dharma (ĀGAMA-dharma), and the dharma or teachings as something that is made manifest in the consciousness of the practitioner, called the realized dharma (ADHIGAMA-dharma). ¶ A second (and very different) principal denotation of dharma is a physical or mental "factor" or fundamental "constituent element," or simply "phenomenon." In this sense, the individual building blocks of our compounded (SAMSKṚTA) existence are dharmas, dharma here glossed as something that "holds" its own nature. Thus, when Buddhist texts refer to the constituent elements of existence, they will often speak of "all dharmas," as in "all dharmas are without self." The term ABHIDHARMA, which is interpreted to mean either "higher dharma" or "pertaining to dharma," refers to the analysis of these physical and mental factors, especially in the areas of causation and epistemology. The texts that contain such analyses are considered to be one of the three general categories of the Buddhist canon (along with SuTRA and vinaya), known as the TRIPItAKA or "three baskets." ¶ A third denotation of the term dharma is that of "quality" or "characteristic." Thus, reference is often made to dharmas of the Buddha, referring in this sense not to his teachings but to his various auspicious qualities, whether they be physical, verbal, or mental. This is the primary meaning of dharma in the term DHARMAKĀYA. Although this term is sometimes rendered into English as "truth body," dharmakāya seems to have originally been meant to refer to the entire corpus (KĀYA) of the Buddha's transcendent qualities (dharma). ¶ The term dharma also occurs in a large number of important compound words. SADDHARMA, or "true dharma," appears early in the tradition as a means of differentiating the teachings of the Buddha from those of other, non-Buddhist, teachers. In the MAHĀYĀNA sutras, saddharma was used to refer, perhaps defensively, to the Mahāyāna teachings; one of the most famous Mahāyāna sutras is the SADDHARMAPUndARĪKASuTRA, known in English as the "Lotus Sutra," but whose full title is "White Lotus of the True Dharma Sutra." In Buddhist theories of history, the period after the death of the Buddha (often said to last five hundred years) is called the time of the true dharma. This period of saddharma is followed, according to some theories, by a period of a "semblance" of the true dharma (SADDHARMAPRATIRuPAKA) and a period of "decline" (SADDHARMAVIPRALOPA). The term DHARMADHĀTU refers to the ultimate nature of reality, as does DHARMATĀ, "dharma-ness." It should also be noted that dharma commonly appears in the designations of persons. Hence, a DHARMABHĀnAKA is a preacher of the dharma, a DHARMAPĀLA is a deity who protects the dharma; in both terms, dharma refers to the Buddhist doctrine. A DHARMARĀJAN is a righteous king (see CAKRAVARTIN), especially one who upholds the teachings of the Buddha. For various rosters of dharmas, see the List of Lists appendix.

dharmavinaya. (P. dhammavinaya; T. chos 'dul ba; C. falü; J. horitsu; K. pomnyul 法律). In Sanskrit, the "teaching" (DHARMA) and "discipline" (VINAYA) expounded by the Buddha and recommended to his followers as the highest refuge and spiritual guide after his demise. The compound dharmavinaya, with dharma referring to the Buddha's discourses (SuTRA) and vinaya referring to monastic discipline, appears to be an early term used prior to the development of the ABHIDHARMA as a separate category of teachings and the tripartite division of the Buddhst canon (TRIPItAKA). Dharmavinaya is one of the terms (along with BUDDHADHARMA) within the tradition that is closest to what in the West is called "Buddhism." Generally, the sutras and the vinaya were collectively called dharmavinaya; the Chinese term falü may also less precisely refer only to the monastic precepts (see PRĀTIMOKsA) and does not always denote two separate categories.

Dijkstra's guarded command language "language" A language invented by {Edsger Dijkstra} ca. 1974. It introduced the concept of {guards} and {committed choice nondeterminism} ({don't care nondeterminism}). Described and used in ["A Discipline of Programming", E. Dijkstra, P-H 1976]. (1994-12-07)

Dijkstra's guarded command language ::: (language) A language invented by Edsger Dijkstra ca. 1974. It introduced the concept of guards and committed choice nondeterminism (don't care nondeterminism). Described and used in [A Discipline of Programming, E. Dijkstra, P-H 1976]. (1994-12-07)

disciplinable ::: a. --> Capable of being disciplined or improved by instruction and training.
Liable or deserving to be disciplined; subject to disciplinary punishment; as, a disciplinable offense.


disciplinableness ::: n. --> The quality of being improvable by discipline.

disciplinal ::: a. --> Relating to discipline.

disciplinarian ::: a. --> Pertaining to discipline. ::: n. --> One who disciplines; one who excels in training, especially with training, especially with regard to order and obedience; one who enforces rigid discipline; a stickler for the observance of rules and methods of training; as, he is a better

disciplinary ::: a. --> Pertaining to discipline; intended for discipline; corrective; belonging to a course of training.

Discipline

Discipline ::: To act according to a standard of Truth or a rule or law of action (dharma) or in obedience to a superior authority or to the highest principles discovered by the reason and intelligent will and not according to one’s own fancy, vital impulses and desires. In Yoga obedience to the Guru or to the Divine and the law of the Truth as declared by the Guru is the foundation of discipline. To live and act under control or according to a standard of what is right—not to allow the vital or the physical to do whatever they like and not to let the mind run about according to its fancy without truth or order. Also to obey those who ought to be obeyed.
   Ref: CWSA Vol. 35, Page: 672


disciplining ::: p. pr. & vb. n. --> of Discipline

disple ::: v. t. --> To discipline; to correct.

Distributive law is a name given to a number of laws of the same or similar form appearing in various disciplines -- compare associative law. A distributive law of multiplication over addition appears in arithmetic: x X (y + z) = (x X y) + (x X z). This distributive law holds also in the theory of real numbers, and in many other mathematical disciplines involving two operations called multiplication and addition. In the propositional calculus there are four distributive laws (two dually related pairs): p[p ∨ r] ≡ [pq ∨ pr]. [p ∨ qr] ≡ [p ∨ q][p ∨ r]. p[p + r] ≡ [pq + pr]. [p ∨ [q ≡ r] ≡ [p ∨ q] ≡ [p ∨ r]]. Also four corresponding laws in the algebra of classes. -- A.C.

Divyāvadāna. In Sanskrit, "Divine Exploits"; a collection of thirty-eight "heroic tales" or "narratives" (AVADĀNA). Avadānas are the tenth of the twelvefold (DVĀDAsĀnGA[PRAVACANA]) categorization of the traditional genres of Buddhist literature and relate the past and present deeds of a person, either lay or ordained, who in some specific fashion exemplifies Buddhist ethics and practice. The present characters in the stories in the Divyāvadāna are often identified as persons whom the Buddha encountered in a former life. Thus, its tales have a narrative structure similar to JĀTAKA stories, in which an event in the present offers an opportunity to recount a story from the past, which in turn illuminates details regarding present circumstances. Themes that run throughout the Divyāvadāna include the realization of positive or negative consequences of action (KARMAN), the importance of moral discipline, and the great merit (PUnYA) that can be accrued through service or reverence offered to the buddhas or to sites related to the buddhas, such as a STuPA. The Divyāvadāna includes thirty-six avadānas and two SuTRAs. Famous stories found in the Divyāvadāna collection include the Purnāvadāna, the story of the monk PuRnA, and the AsOKĀVADĀNA, which recounts the birth, life, and reign of King AsOKA, the monarch whom the Buddhist tradition considers the great protector of the religion. Although the style and language of the works vary tremendously, more than half of the tales also appear in the MuLASARVĀSTIVĀDA VINAYA. Given their debt to vinaya literature, it is not surprising that many of the tales in the Divyāvadāna often make reference to points of monastic discipline (VINAYA). This association with the Mulasarvāstivāda vinaya suggests that these stories could date as far back as the beginning of the Common Era. However, the oldest extant manuscript of the Divyāvadāna dates only to the seventeenth century, and there is no reference to a text by that title in a Buddhist source prior to that date. There also is no Tibetan or Chinese translation of the text, although many of its stories are found in the Tibetan and Chinese canons. (For example, twenty-one of the thirty-eight stories of the collection are found in the vinaya section of the Tibetan canon.) This has led some scholars to conclude that, although the stories themselves are quite old, the particular compilation as the Divyāvadāna may be rather late. A number of stories from the Divyāvadāna were translated by EUGÈNE BURNOUF in his 1844 Introduction à l'histoire du Buddhisme indien. The first Sanskrit edition of the entire text was undertaken in 1866 by Edward B. Cowell and Robert A. Neil. The Divyāvadāna legends had a significant influence on Buddhist art and were often the subject of Buddhist sculptures and paintings. For instance, in the "Sahasodgata" chapter of this collection, the Buddha describes the "wheel of existence" (BHAVACAKRA), which became a popular subject of painting in many of the Buddhist traditions.

drill ::: v. t. --> To pierce or bore with a drill, or a with a drill; to perforate; as, to drill a hole into a rock; to drill a piece of metal.
To train in the military art; to exercise diligently, as soldiers, in military evolutions and exercises; hence, to instruct thoroughly in the rudiments of any art or branch of knowledge; to discipline.
To cause to flow in drills or rills or by trickling; to drain by trickling; as, waters drilled through a sandy stratum.


DUALITY. ::: There is a perpetual duality in human nature from which nobody escapes, so universal that many systems recognise it as a standing feature to be taken account of in their discipline, two Personae, one bright, one dark in every human being. If that were not there, yoga would be an easy walk-over and there would be no struggle.

durangamā. (T. ring du song ba; C. yuanxing di; J. ongyoji; K. wonhaeng chi 遠行地). In Sanskrit, "gone afar," or "transcendent"; the seventh of the ten "stages" or "grounds" (BHuMI) of the bodhisattva path (MĀRGA). The name of this stage is interpreted to mean that the bodhisattva has here reached the culmination of moral discipline (sĪLA) and hereafter proceeds to focus more on meditation (SAMĀDHI) and wisdom (PRAJNĀ). This stage marks the bodhisattva's freedom from the four perverted views (VIPARYĀSA) and his mastery of the perfection of expedients (UPĀYAKAUsALYA), which he uses to help infinite numbers of sentient beings. Although at this stage the bodhisattva abides in signlessness (ĀNIMITTA), he does not negate the conventions that create signs, thereby upholding the conventional nature of phenomena. He remains at this stage until he is able to abide spontaneously and effortlessly in the signless state. According to CANDRAKĪRTI in his MADHYAMAKĀVĀTĀRA, at this stage the bodhisattva, in each and every moment, is able to enter into and withdraw from the equipoise of cessation (NIRODHASAMĀPATTI) in which all elaborations (PRAPANCA) cease. For Candrakīrti, at the conclusion of the seventh stage, the bodhisattva is liberated from rebirth, having destroyed all of the afflictive obstructions (KLEsĀVARAnA). The seventh stage is thus the last of the impure bhumis. The bodhisattva then proceeds to the three pure stages (the eighth, ninth, and tenth bhumis), over the course of which he abandons the obstructions to omniscience (JNEYĀVARAnA).

educate ::: v. t. --> To bring /// or guide the powers of, as a child; to develop and cultivate, whether physically, mentally, or morally, but more commonly limited to the mental activities or senses; to expand, strengthen, and discipline, as the mind, a faculty, etc.,; to form and regulate the principles and character of; to prepare and fit for any calling or business by systematic instruction; to cultivate; to train; to instruct; as, to educate a child; to educate the eye or the taste.

education ::: n. --> The act or process of educating; the result of educating, as determined by the knowledge skill, or discipline of character, acquired; also, the act or process of training by a prescribed or customary course of study or discipline; as, an education for the bar or the pulpit; he has finished his education.

Either sort of enquiry involves an investigation into the meaning of ethical statements, their truth and falsity, their objectivity and subjectivity, and the possibility of systematizing them under one or more first principles. In neither case is ethics concerned with our conduct or our ethical judgments simply as a matter of historical or anthropological record. It is, however, often said that the first kind of enquiry is not ethics but psychology. In both cases it may be said that the aim of ethics, as a part of philosophy, is theory not practice, cognition not action, even though it be added at once that its theory is for the sake of practice and its cognition a cognition of how to live. But some mornlists who take the second approach do deny that ethics is a cognitive discipline or science, namely those who hold that ethical first principles are resolutions or preferences, not propositions which may be true or false, e.g., Nietzsche, Santayana, Russell.

Epictetus Greek Stoic philosopher, a freed slave who taught philosophy in Rome until 90 AD, when Domitian expelled all philosophers. He left no writings, and his philosophy is known through the Discourses and Enchiridion of his pupil Flavius Arrian. Like other Stoics, he held that each person has at the root of his or her being a spark of the Logos, so that all people are brothers and relationships with others must be respected. Inner harmony could be attained by correct perceptions and attitudes, differentiating between what is “ours” and thus under our control, and what is “not ours” and therefore beyond our control. He encouraged making new habits of thought and action through constant practice and self-discipline and by acting deliberately.

episcopalian ::: a. --> Pertaining to bishops, or government by bishops; episcopal; specifically, of or relating to the Protestant Episcopal Church. ::: n. --> One who belongs to an episcopal church, or adheres to the episcopal form of church government and discipline; a churchman;

epistemology ::: Traditionally, the study of knowledge and its validity. In Integral Post-Metaphysics, epistemology is not a separate discipline or activity but that aspect of the AQAL matrix that is experienced as knowingness; the study of that aspect is epistemology. The term “epistemology” is sometimes used in this sense given the lack of alternatives.

Essenes [probably from Hebrew asa to heal] Described by Josephus as one of three principal sects among Jews from about the middle of the 2nd century BC; the title Healer, often equivalent to savior or teacher (cf therapeutae). They were a sect of Jewish theosophy, rather exclusive, adhering to Jewish tradition in some respects though regarded as heretical in others. Their cardinal principles were active benevolence and self-discipline. They had an esoteric school guarded by secrecy, accessible through novitiate and degrees. Josephus, describing the rule of a community, presents the picture of a tranquil life, divided between practical avocations, assemblies, and ritual observances.

Ethical rule: See Rule. Ethics: (Gr. ta ethika, from ethos) Ethics (also referred to as moral philosophy) is that study or discipline which concerns itself with judgments of approval and disapproval, judgments as to the rightness or wrongness, goodness or badness, virtue or vice, desirability or wisdom of actions, dispositions, ends, objects, or states of affairs. There are two main directions which this study may take. It may concern itself with a psychological or sociological analysis and explanation of our ethical judgments, showing what our approvals and disapprovals consist in and why we approve or disapprove what we do. Or it may concern itself with establishing or recommending certain courses of action, ends, or ways of life as to be taken or pursued, either as right or as good or as virtuous or as wise, as over against others which are wrong, bad, vicious, or foolish. Here the interest is more in action than in approval, and more in the guidance of action than in its explanation, the purpose being to find or set up some ideal or standard of conduct or character, some good or end or summum bonum, some ethical criterion or first principle. In many philosophers these two approaches are combined. The first is dominant or nearly so in the ethics of Hume, Schopenhauer, the evolutionists, Westermarck, and of M. Schlick and other recent positivists, while the latter is dominant in the ethics of most other moralists.

Ethics: That study or discipline which concerns itself with judgments of approval and disapproval, judgments as to the rightness or wrongness, goodness or badness, virtue or vice, desirability or wisdom of actions, dispositions, ends, objects, or states of affairs.

Etiology: (1) The science or philosophical discipline which studies causality; (2) The science of the causes of some particular phenomenon, e.g. in medicine the science of the causes of disease. -- A.C.B.

experimental psychology: is a field of psychology that typically involves laboratory research in basic areas of the discipline.

fascist ::: (jargon) Said of a computer system with excessive or annoying security barriers, usage limits, or access policies. The implication is that said policies are preventing hackers from getting interesting work done. The variant fascistic seems to have been preferred at MIT.In the design of languages and other software tools, the fascist alternative is the most restrictive and structured way of capturing a particular function; implementation or provide tighter error checking. Compare bondage-and-discipline language, although that term is global rather than local.[Jargon File](2003-07-29)

fascist "jargon" Said of a computer system with excessive or annoying security barriers, usage limits, or access policies. The implication is that said policies are preventing hackers from getting interesting work done. The variant "fascistic" seems to have been preferred at {MIT}. In the design of languages and other software tools, "the fascist alternative" is the most restrictive and structured way of capturing a particular function; the implication is that this may be desirable in order to simplify the implementation or provide tighter error checking. Compare {bondage-and-discipline language}, although that term is global rather than local. [{Jargon File}] (2003-07-29)

Fenollosa, Ernest Francisco (Kano Yeitan). (1853-1908). An American proponent of Japanese Buddhism and Japanese art. Born in Salem, Massachusetts, to a mother from Salem and a Spanish father, he was part of Boston's East Asian renaissance during the 1890s and one of the first students of the incipient discipline of art history. He studied philosophy at Harvard and attended the School of the Museum of Fine Arts, Boston. At the age of twenty-five, Fenollosa went to teach at the Imperial University in Japan, where his students introduced him to Buddhism. His interest in the religion grew through his visits to temples near Nara and Kyoto. Fenollosa also became interested in traditional Japanese art and met the aristocratic families who had been court painters during the Tokugawa shogunate. By 1882, Fenollosa was considered enough of an expert to lecture at the Ryuchikai Club and, in 1884, he was named an imperial commissioner of fine arts. Sakurai Keitaku Ajari, the head of the Hoyugin Temple at MIIDERA, became Fenollosa's teacher of Buddhism. Fenollosa received the precepts of TENDAI Buddhism in 1885, making him one of the first Americans to practice MAHĀLĀNA Buddhism. During his time in Japan, he was adopted into the Kano family and received the name Kano Yeitan. He was also presented with the "Order of the Sacred Mirror" by the Meiji emperor. After returning to the United States in 1890, Fenollosa lectured and wrote about Buddhism, became the curator of Far Eastern Art at the Boston Museum of Fine Arts, and in 1893 published a poem called East and West. In 1895, he married his second wife, Mary McNeil Scott, and they returned together to Japan, where Fenollosa taught English at Tokyo Higher Normal School. He and Mary remained in Japan until 1900. Epochs of Chinese and Japanese Art, his magnum opus, was published posthumously, with help from Ezra Pound.

"For it is only the few who can make the past Teacher and his teaching, the past Incarnation and his example and influence a living force in their lives. For this need also the Hindu discipline provides in the relation of the Guru and the disciple. The Guru may sometimes be the Incarnation or World-Teacher; but it is sufficient that he should represent to the disciple the divine wisdom, convey to him something of the divine ideal or make him feel the realised relation of the human soul with the Eternal.” The Synthesis of Yoga*

“For it is only the few who can make the past Teacher and his teaching, the past Incarnation and his example and influence a living force in their lives. For this need also the Hindu discipline provides in the relation of the Guru and the disciple. The Guru may sometimes be the Incarnation or World-Teacher; but it is sufficient that he should represent to the disciple the divine wisdom, convey to him something of the divine ideal or make him feel the realised relation of the human soul with the Eternal.” The Synthesis of Yoga

FOUNDATION IN YOGA. ::: The things that have to be established are . brahmacarya, complete sex-purity ; samah, quiet and harmony in the being, its forces maintained but con- trolled, harmonised, disciplined ; satyam, truth and sincerity in the whole nature ; prasanfUj, a general state of peace and calm ; atmasanyaina, the power and habit to control whatever needs control in the movements of the nature. When these are fairly established, one has laid the foundation on which one can deve- lop the yoga consciousness and with the yoga consciousness there comes an easy opening to realisation and experience.

furnace ::: n. --> An inclosed place in which heat is produced by the combustion of fuel, as for reducing ores or melting metals, for warming a house, for baking pottery, etc.; as, an iron furnace; a hot-air furnace; a glass furnace; a boiler furnace, etc.
A place or time of punishment, affiction, or great trial; severe experience or discipline.
To throw out, or exhale, as from a furnace; also, to put into a furnace.


gaing. (P. gana). In Burmese, lit. "group" or "association"; the Myanmar (Burmese) term for a monastic fraternity or denomination within the Burmese sangha (S. SAMGHA). Used in this sense, gaing is sometimes replaced with its Pāli equivalent NIKĀYA. As of 1980, there are nine officially recognized monastic gaing registered with the Burmese government's Ministry of Religious Affairs. The two largest are (1) THUDHAMMA (P. Sudhammā) and (2) SHWEGYIN. Next is a smaller but stricter DWAYA fraternity, which is subdivided into: (3) Dhammanudhamma Maha Dwaya (P. Dhammānudhamma Mahā Dvāra), (4) Dhamma Vinayanuloma Mula Dwaya (P. Dhamma Vinayānuloma Mula Dvāra), and (5) Anauk Kyaung Dwaya. The remaining gaing are: (6) Satubhummika Maha Thatipatan Hngetwin (P. Catubhummika Mahā Satipatthāna), (7) Weluwun, (P. Veluvana), (8) Ganawimotti Kuto (P. Ganavimutti), and (9) Dhammayutti Mahayin. Of these nine monastic gaing, the oldest is the Thudhamma, which traces its origins to an ecclesiastical council named the Thudhamma Thabin (P. Sudhammā Sabhā) that was established in 1782 by the Burmese king, BODAWPAYA (r. 1782-1819). The Thudhamma Council was organized to reform the Burmese sangha and unite its various factions under centralized control, a task at which it seems to have been relatively successful. The influence of the royally backed Thudhamma Council greatly diminished by the mid-nineteenth century as a consequence of the British conquest of Lower Burma during the first and second Anglo-Burmese Wars (1824-6 and 1852). It is following this territorial loss, during the reign of King MINDON (r. 1853-1878), that the Shwegyin, Dwaya, and Hngetwin gaing begin to coalesce into separate fraternities. All three were founded by ultra-orthodox scholar-monks who broke with the Thudhamma Council over issues of monastic discipline. The Dwaya Gaing, which had its center in British-controlled Lower Burma, later divided into the three separate fraternities recognized today. The Weluwun, another southern gaing, had similar beginnings except that it was established following the British conquest of Upper Burma and termination of the Burmese monarchy in 1885. The Shwegyin, Dwaya, Hngetwin, and Weluwun gaing thus all can be seen as ultimately descending from the Thudhamma. The Ganawimotti Kuto Gaing (lit., "Gana-free") regards itself as autonomous of gaing affiliation, as its name suggests. The Dhammayutti Mahayin Gaing, a late nineteenth-century Mon reform tradition, traces its lineage to the Thai THAMMAYUT order. ¶ Outside of the monastic context, the term gaing is most frequently used to refer to Burmese occult associations that follow a popular tradition known as the weikza-lam, lit. "path of esoteric knowledge." Such an association is called a WEIKZA gaing and typically will be devoted to the cultivation of supranormal powers and virtual immortality through the application of various "sciences" (B. weikza, P. vijjā), such as alchemy and the casting of runes, that weikza-lam practitioners will have learned from their spiritual masters.

Geburah ::: Translated as "Strength" in Hebrew. The fifth Sephirah of the Kabbalah. It is representative of the first emanation of dualistic form: the constraining, tempering, yin energy that characterizes phenomenal reality and which forges and disciplines the lower Sephiroth on the Pillar of Severity. Along with Chesed and Tiphereth, Geburah is associated with the Ethical Triad and the Mental Plane (i.e the Second World) and is associated with the harsher lessons and laws of dualistic reality that emerged from the Causal; it is representative of those experiences that are necessary to forge a greater complexity of consciousness and a greater understanding of condition and causality. Associated with the sphere of Mars in the planetary magic paradigm.

Geometry: Originally abstracted from the measurement of, and the study of relations of position among, material objects, geometry received in Euclid's Elements (c. 300 B.C.) a treatment which (despite, of course, certain defects by modern standards) became the historical model for the abstract deductive development of a mathematical discipline. The general nature of the subject of geometry may be illustrated by reference to the synthetic geometry of Euclid, and the analytic geometry which resulted from the introduction of coordinates into Euclidean geometry by Descartes (1637) (q.v.). In the mathematical usage of today the name geometry is given to any abstract mathematical discipline of a certain general type, as thus illustrated, without any requirement of applicability to spatial relations among physical objects or the like.

George Boole "person" 1815-11-02 - 2008-05-11 22:58 best known for his contribution to symbolic logic ({Boolean Algebra}) but also active in other fields such as probability theory, {algebra}, analysis, and differential equations. He lived, taught, and is buried in Cork City, Ireland. The Boole library at University College Cork is named after him. For centuries philosophers have studied logic, which is orderly and precise reasoning. George Boole argued in 1847 that logic should be allied with mathematics rather than with philosophy. Demonstrating logical principles with mathematical symbols instead of words, he founded {symbolic logic}, a field of mathematical/philosophical study. In the new discipline he developed, known as {Boolean algebra}, all objects are divided into separate classes, each with a given property; each class may be described in terms of the presence or absence of the same property. An electrical circuit, for example, is either on or off. Boolean algebra has been applied in the design of {binary} computer circuits and telephone switching equipment. These devices make use of Boole's two-valued (presence or absence of a property) system. Born in Lincoln, Lincolnshire, UK, George Boole was the son of a tradesman and was largely self-taught. He began teaching at the age of 16 to help support his family. In his spare time he read mathematical journals and soon began to write articles for them. By the age of 29, Boole had received a gold medal for his work from the British Royal Society. His 'Mathematical Analysis of Logic', a pamphlet published in 1847, contained his first statement of the principles of symbolic logic. Two years later he was appointed professor of mathematics at Queen's College in Ireland, even though he had never studied at a university. He died in Ballintemple, Ireland, on 1864-12-08. {Compton's Encyclopedia Online (http://comptons2.aol.com/encyclopedia/ARTICLES/00619_A.html)}. (1998-11-19)

getty "operating system" A {Unix} program which sets terminal type, modes, speed and line discipline for a {serial port}, and is used in the login process. (1996-12-08)

getty ::: (operating system) A Unix program which sets terminal type, modes, speed and line discipline for a serial port, and is used in the login process. (1996-12-08)

Gtsang smyon Heruka. (Tsangnyon Heruka) (1452-1507). Tibetan iconoclast, best known as Gtsang smyon, the "madman of Gtsang"; revered especially for his literary works, including the biography of eleventh-century master MI LA RAS PA. Gtsang smyon Heruka began his career as a monk, receiving Buddhist ordination at the age of seven. He studied various systems of tantra and meditation under his chief guru, the Bka' brgyud master Shes rab 'byams pa, and later under several Sa skya teachers. Discouraged by the limitations of life as a monk and scholar, he adopted the life of a wandering YOGIN, engaging in the unusual behavior for which he earned the appellation smyon pa, "madman." His actions have been interpreted as part of a fifteenth-century reaction and reform movement against the growing wealth and power of elite incarnation lineages and religious institutions of his day. He and other "mad yogins" affiliated with the Bka' brgyud sect, such as 'BRUG BA KUN LEGS, and the lesser known Dbu smyon Kun dga' bzang po (1458-1532), sought to reemphasize the importance of meditation and retreat over strict adherence to monastic discipline or intellectual study-a tradition reaching back to the renowned Bka' brgyud founder, Mi la ras pa. Gtsang smyon Heruka himself spent many years visiting the meditation caves and retreat sites associated with Mi la ras pa. He also attempted to preserve important Bka' brgyud instruction lineages that were in danger of being lost, and toward the end of his life compiled an enormous thirteen-volume synthesis of the aural instructions (snyan brgyud) stemming from three of Mi la ras pa's principal disciples, RAS CHUNG PA RDO RJE GRAGS, SGAM PO PA BSOD NAMS RIN CHEN, and Ngan rdzongs rdo rje rgyal po (late eleventh century). He visited Nepal on several occasions, directing the renovation of SVAYAMBHu STuPA, one of the Kathmandu Valley's principal Buddhist pilgrimage centers. He is perhaps best remembered as the author of the widely read MI LA RAS PA'I RNAM THAR ("Life of Milarepa") and MI LA RAS PA'I MGUR 'BUM ("Hundred Thousand Songs of Milarepa"), as well as a biography of Milarepa's guru MARPA CHOS KYI BLO GROS.

gurudharma. (P. gurudhamma/garudhamma; T. lci ba'i chos; C. jingfa; J. kyoho; K. kyongbop 敬法). In Sanskrit, "weighty" or "deferential" "rules," a list of eight special precepts the Buddha issued as a condition of admitting women to the Buddhist order, which explicitly subordinates the BHIKsUNĪ to the BHIKsU SAMGHA. According to traditional accounts, the Buddha was initially reluctant to admit women into the order, for fear that their presence would exacerbate the decline of the dharma (see SADDHARMAVIPRALOPA; MOFA). It was only after the earnest pleas of his aunt and stepmother, MAHĀPRAJĀPATĪ GAUTAMĪ, and the continued requests of his attendant, ĀNANDA, that the Buddha is said to have relented and ordained his aunt as the first BHIKsUNĪ. (Ānanda's support for the ordination of women would be one of the charges brought against him at at the first Buddhist council (see COUNCIL, FIRST), following the Buddha's PARINIRVĀnA.) As a condition of ordination, however, the Buddha required that women would have to accept the following list of eight "deferential rules" (the lists vary slightly by VINAYA tradition): (1) Although seniority within the order of monks was based on the length of time since ordination (see JIELA), a nun who had been ordained for even a hundred years must rise and pay respects to a monk ordained for a day; (2) a nun must not spend the annual rains retreat (VARsĀ) in a place where there are no monks; (3) nuns must ask the order of monks for instruction in the dharma and for the appropriate time to hold the fortnightly confession assembly (UPOsADHA) (an alternative rendering of this rule says, "Every half month the nuns must request a monk to give them the exhortation to keep the eight rules, and they should ask him when the confession rite should be performed"); (4) after the rains retreat, a nun should perform the rite of confessing any infractions (PRAVĀRAnĀ) that they have seen, heard, or suspected to both the order of monks and the order of nuns; (5) a nun who has committed an important infraction, or who fails to comply with any of the gurudharmas, must submit to the MĀNATVA discipline of probationary penance from both orders before she is reinstated before a quorum of twenty monks and twenty nuns; (6) women are required to receive ordination in both orders, in contrast to men, who need only be ordained in the bhiksusaMgha (other lists add that a woman must train for a period of two years as a probationary postulant, or sIKsAMĀnĀ, before seeking her dual ordination); (7) a nun should never abuse or revile a monk in any way; and (8) although a monk may point out a nun's transgressions, it is forbidden for a nun ever to admonish a monk. Some modern Buddhist reform movements have advocated the repeal of the eight deferential precepts for exemplifying an outmoded and sexist model of monasticism.

Hathayoga with its physical material, first to purify and to tran- quillisc. The normal state of man is a condition of trouble and disorder, a kingdom either at war with itself or badly governed ; for the lord, the Purusha, is subjected to his ministers the facul- ties, subjected even to his subjects, the instruments of sensation, emotion, action, enjoyment. Suarajya. self-rule, must be sub- stituted for this subjection. Fits!, therefore, the powers of ordei must be helped to overcome the powers of disorder. The pre- liminary movement of Rajayoga is a careful self-discipline by which good habits of mind are substituted for the lawless move- ments that indulge the lower nervous being. By the practice of

Hathayoga: Yoga in its aspect of physical health discipline.

Helin Xuansu. (J. Kakurin Genso; K. Hangnim Hyonso 鶴林玄素) (668-752). Chinese CHAN master in the NIUTOU ZONG, also known as Daoqing or Masu (from his secular surname Ma). Helin was ordained at the monastery of Changshousi in present-day Jiangsu province, but later in his life moved to Youqisi, where he became a disciple of the fifth-generation Niutou successor Zhiwei (646-722). At another monk's request, Helin moved once again to the monastery of Helinsi on Mt. Huanghe in Yunzhou prefecture, whence he acquired his toponym. He died without any symptoms of illness in 752 at the age of eighty-four. He was subsequently given the posthumous title Chan master Dalü (Great Discipline). He claims among his disciples Jingshan Daoqin (714-792) and FAHAI, whom the Dunhuang edition of the LIUZU TAN JING ("Platform Sutra of the Sixth Patriarch") states is the compiler of the text.

He severely disciplined himself and practiced what he taught. He loved poetry, ceremonies and music. He was serious, honest, polite, filially pious towards his mother, stern toward his son, and friendly to his pupils. His most reliable teachings are found in the Lun Yu (Analects), aphorisms recorded by his followers. -- W.T.C.

High Ritual Magick: Formalized and elaborate mystic practice based upon discipline, accomplishment, scholarship, and control; what people typically think of as wizardry or magic(k). (See mage, shaman, technomancer, witch.)

Historically, philosophers have, in the main, taken the latter approach in both parts of ethics, and we may confine our remaining space to it. On this approach a theory of value is a theorv as to what is to be pursued or sought, and a theory of obligation, a theory as to what is to be done. Now, of these two parts of ethic, philosophers have generally been concerned primarily with the latter, busying themselves with the former only secondarily, usually because it seemed to them that one must know what ends are good before one can know what acts are tn be performed. They all offer both a theory of value and a theory of obligition, but it was not until the 19th and 20th centuries that value-theory became a separate discipline studied for its own sake -- a development in which important roles were played by Kant, Lotze, Ritschl, certain European economists, Brentano, Meinong, von Ehrenfels, W. M. Urban, R. B. Perry, and others.

however, others which are equally of a Rajayogic character, since they use the mental and psychical being as key. Some of them are directed rather to the quiescence of the mind than to its immediate absorption, as the discipline by which the mind is simply watched and allowed to exhaust its habit of vagrant thought in a purposeless running from which it feels all sanction, purpose and interest withdrawn, and that, more strenuous and rapidly effective, by which all outward-going thought is excluded and the mind forced to sink into itself where in its absolute quietude it can only reflect the pure Being or pass away into its superconscient existence. The method differs, the object and the result are the same.

Iddhi (Pali) Iddhi [from the verbal root sidh to succeed, attain an objective, reach accomplishment] Equivalent to the Sanskrit siddhi, used to signify the powers or attributes of perfection: powers of various kinds, spiritual and intellectual as well as astral and physical, acquired through training, discipline, initiation, and individual holiness. In Buddhism it is generally rendered “occult power.” There are two classes of iddhis, the higher of which, according to the Digha-Nikaya and other Buddhist works, are eight in number: 1) the power to project mind-made images of oneself; 2) to become invisible; 3) to pass through solid things, such as a wall; 4) to penetrate solid ground as if it were water; 5) to walk on water; 6) to fly through the air; 7) to touch sun and moon; and 8) to ascend into the highest heavens. The same work represents the Buddha as saying: “It is because I see danger in the practice of these mystic wonders that I loathe and abhor and am ashamed thereof” (1:213) — a true statement although iddhis are powers of the most desirable kind when pertaining to the higher nature, for they are of spiritual, intellectual, and higher psychical character. It is only when iddhis or siddhis are limited to the meaning of the gross astral psychic attributes that the Buddha properly condemns them as being dangerous always, and to the ambitious and selfish person extremely perilous. Further, it was an offense against the regulations of the Brotherhood (Samgha) for any member to display any powers before the laity.

"If discipline of all the members of our being by purification and concentration may be described as the right arm of the body of Yoga, renunciation is its left arm. By discipline or positive practice we confirm in ourselves the truth of things, truth of being, truth of knowledge, truth of love, truth of works and replace with these the falsehoods that have overgrown and perverted our nature; by renunciation we seize upon the falsehoods, pluck up their roots and cast them out of our way so that they shall no longer hamper by their persistence, their resistance or their recurrence the happy and harmonious growth of our divine living.” The Synthesis of Yoga*

“If discipline of all the members of our being by purification and concentration may be described as the right arm of the body of Yoga, renunciation is its left arm. By discipline or positive practice we confirm in ourselves the truth of things, truth of being, truth of knowledge, truth of love, truth of works and replace with these the falsehoods that have overgrown and perverted our nature; by renunciation we seize upon the falsehoods, pluck up their roots and cast them out of our way so that they shall no longer hamper by their persistence, their resistance or their recurrence the happy and harmonious growth of our divine living.” The Synthesis of Yoga

In arithmetic there are two associative laws, of addition and of multiplication: x + (y + z) = (x + y) + z. x X (y X z) = (x X y) X z. Associative laws of addition and of multiplication hold also in the theory of real numbers, the theory of complex numbers, and various other mathematical disciplines.

indiscipline ::: n. --> Want of discipline or instruction.

incorrection ::: n. --> Want of correction, restraint, or discipline.

Independence: In a set of postulates for a mathematical discipline (see Mathematics), a particular postulate is said to be independent if it cannot be proved as a consequence of the others. A non-independent postulate is thus superfluous, and should be dropped.

indocile ::: a. --> Not teachable; indisposed to be taught, trained, or disciplined; not easily instructed or governed; dull; intractable.

Initiation: Admission to one of the formal degrees or classifications in an esoteric or occult discipline.

Initiation ::: In olden times there were seven -- and even ten -- degrees of initiation. Of these seven degrees, threeconsisted of teachings alone, which formed the preparation, the discipline, spiritual and mental andpsychic and physical -- what the Greeks called the katharsis or "cleansing." When the disciple wasconsidered sufficiently cleansed, purified, disciplined, quiet mentally, tranquil spiritually, then he wastaken into the fourth degree, which likewise consisted partly of teaching, but also in part of directpersonal introduction by the old mystical processes into the structure and operations of the universe, bywhich means truth was gained by first-hand personal experience. In other words, to speak in plain terms,his spirit-soul, his individual consciousness, was assisted to pass into other planes and realms of being,and to know and to understand by the sheer process of becoming them. A man, a mind, an understanding,can grasp and see, and thereby know, only those things which the individual entity itself is.After the fourth degree, there followed the fifth and the sixth and the seventh initiations, each in turn, andthese consisted of teachings also; but more and more as the disciple progressed -- and he was helped inthis development more and more largely as he advanced farther -- there was evolved forth in him thepower and faculties still farther and more deeply to penetrate beyond the veils of maya or illusion; until,having passed the seventh or last initiation of all of the manifest initiations, if we may call them that, hebecame one of those individuals whom theosophists call the mahatmas.

Inner tapasya [Austerity, Discipline]? It means the tapasya for the character, and for changing the psychological movements of the being, precisely to conquer the desires, conquer the passions, overcome egoism, get rid of fears. This is the inner tapasya. Outer tapasya is all the ascetic or hatha yogic methods; to make use of physical means for one’s yoga is an outer tapasya. But inner tapasya consists of attending to one’s character and trying to change it.
   Ref: CWM Vol. 06, Page: 410


In our yoga there is no willed opening of the cakras, they open of themselves by the descent of (he Force. In the Tantric discipline they open from down upwards, the mulSdhara first ; in our yoga, they open from up downward. But the ascent of the force from the mi'dadhara does take place.

Institute of Electrical and Electronics Engineers, Inc. (IEEE) The world's largest technical professional society, based in the USA. Founded in 1884 by a handful of practitioners of the new electrical engineering discipline, today's Institute has more than 320,000 members who participate in its activities in 147 countries. The IEEE sponsors technical conferences, symposia and local meetings worldwide, publishes nearly 25% of the world's technical papers in electrical, electronics and computer engineering and computer science, provides educational programs for its members and promotes standardisation. Areas covered include aerospace, computers and communications, biomedical technology, electric power and consumer electronics. {(http://ieee.org/)}. {Gopher (gopher://gopher.ieee.org/)}. {(ftp://ftp.ieee.org/)}. E-mail file-server: "fileserver-help@info.ieee.org". { IEEE Standards Process Automation (SPA) System (http://stdsbbs.ieee.org/)}, {telnet (telnet:stdsbbs.ieee.org)} [140.98.1.11]. (1995-03-10)

In the first edition of the Logische Untersuchungen phenomenology was defined (much as it had been by Hamilton and Lazarus) as descriptive analysis of subjective processes Erlebnisse. Thus its theme was unqualifiedly identified with what was commonly taken to be the central theme of psychology; the two disciplines were said to differ only in that psychology sets up causal or genetic laws to explain what phenomenology merely describes. Phenomenology was called "pure" so far as the phenomenologist distinguishes the subjective from the objective and refrains from looking into either the genesis of subjective phenomena or their relations to somatic and environmental circumstances. Husserl's "Prolegomena zur reinen Logik" published as the first part of the Logische Untersuchungen, had elaborated the concept of pure logic, a theoretical science independent of empirical knowledge and having a distinctive theme: the universal categorial forms exemplified in possible truths, possible facts, and their respective components. The fundamental concepts and laws of this science, Husserl maintained, are genuine only if they can be established by observing the matters to which they apply. Accordingly, to test the genuineness of logical theory, "wir wollen auf die 'Sachen selbst' zurückgehen": we will go, from our habitual empty understanding of this alleged science, back to a seeing of the logical forms themselves. But it is then the task of pure phenomenology to test the genuineness and range of this "seeing," to distinguish it from other ways of being conscious of the same or other matters. Thus, although pure phenomenology and pure logic are mutually independent disciplines with separate themes, phenomenological analysis is indispensible to the critical justification of logic. In like manner, Husserl maintained, it is necessary to the criticism of other alleged knowledge; while, in another way, its descriptions are prerequisite to explanatory psychology. However, when Husserl wrote the Logische Untersuchungen, he did not yet conceive phenomenological analysis as a method for dealing with metaphysical problems.

intractable ::: a. --> Not tractable; not easily governed, managed, or directed; indisposed to be taught, disciplined, or tamed; violent; stubborn; obstinate; refractory; as, an intractable child.

inurement ::: n. --> Use; practice; discipline; habit; custom.

inure ::: v. t. --> To apply in use; to train; to discipline; to use or accustom till use gives little or no pain or inconvenience; to harden; to habituate; to practice habitually. ::: v. i. --> To pass into use; to take or have effect; to be applied; to serve to the use or benefit of; as, a gift of lands inures to the

It is here, when this foundation has been secured, that the practice of Asana and Pranayama come in and can then bear their perfect fruits. By itself the control of the mind and moral being only puts our normal consciousness into the right preliminary condition; it cannot bring about that evolution or manifestation of the higher psychic being which is necessary for the greater aims of Yoga. In order to bring about this manifestation the present nodus of the vital and physical body with the mental being has to be loosened and the way made clear for the ascent through the greater psychic being to the union with the superconscient Purusha. This can be done by Pranayama. Asana is used by the Rajayoga only in its easiest and most natural position, that naturally taken by the body when seated and gathered together, but with the back and head strictly erect and in a straight line, so that there may be no deflection of the spinal cord. The object of the latter rule is obviously connected with the theory of the six chakras and the circulation of the vital energy between the muladhara and the brahmarandhra. The Rajayogic Pranayama purifies and clears the nervous system; it enables us to circulate the vital energy equally through the body and direct it also where we will according to need, and thus maintain a perfect health and soundness of the body and the vital being; it gives us control of all the five habitual operations of the vital energy in the system and at the same time breaks down the habitual divisions by which only the ordinary mechanical processes of the vitality are possible to the normal life. It opens entirely the six centres of the psycho-physical system and brings into the waking consciousness the power of the awakened Shakti and the light of the unveiled Purusha on each of the ascending planes. Coupled with the use of the mantra it brings the divine energy into the body and prepares for and facilitates that concentration in Samadhi which is the crown of the Rajayogic method. Rajayogic concentration is divided into four stages; it commences with the drawing both of the mind and senses from outward things, proceeds to the holding of the one object of concentration to the exclusion of all other ideas and mental activities, then to the prolonged absorption of the mind in this object, finally, to the complete ingoing of the consciousness by which it is lost to all outward mental activity in the oneness of Samadhi. The real object of this mental discipline is to draw away the mind from the outward and the mental world into union with the divine Being. Th
   refore in the first three stages use has to be made of some mental means or support by which the mind, accustomed to run about from object to object, shall fix on one alone, and that one must be something which represents the idea of the Divine. It is usually a name or a form or a mantra by which the thought can be fixed in the sole knowledge or adoration of the Lord. By this concentration on the idea the mind enters from the idea into its reality, into which it sinks silent, absorbed, unified. This is the traditional method. There are, however, others which are equally of a Rajayogic character, since they use the mental and psychical being as key. Some of them are directed rather to the quiescence of the mind than to its immediate absorption, as the discipline by which the mind is simply watched and allowed to exhaust its habit of vagrant thought in a purposeless running from which it feels all sanction, purpose and interest withdrawn, and that, more strenuous and rapidly effective, by which all outward-going thought is excluded and the mind forced to sink into itself where in its absolute quietude it can only
   reflect the pure Being or pass away into its superconscient existence. The method differs, the object and the result are the same. Here, it might be supposed, the whole action and aim of Rajayoga must end. For its action is the stilling of the waves of consciousness, its manifold activities, cittavrtti, first, through a habitual replacing of the turbid rajasic activities by the quiet and luminous sattwic, then, by the stilling of all activities; and its object is to enter into silent communion of soul and unity with the Divine. As a matter of fact we find that the system of Rajayoga includes other objects,—such as the practice and use of occult powers,—some of which seem to be unconnected with and even inconsistent with its main purpose. These powers or siddhis are indeed frequently condemned as dangers and distractions which draw away the Yogin from his sole legitimate aim of divine union. On the way, th
   refore, it would naturally seem as if they ought to be avoided; and once the goal is reached, it would seem that they are then frivolous and superfluous. But Rajayoga is a psychic science and it includes the attainment of all the higher states of consciousness and their powers by which the mental being rises towards the superconscient as well as its ultimate and supreme possibility of union with the Highest. Moreover, the Yogin, while in the body, is not always mentally inactive and sunk in Samadhi, and an account of the powers and states which are possible to him on the higher planes of his being is necessary to the completeness of the science. These powers and experiences belong, first, to the vital and mental planes above this physical in which we live, and are natural to the soul in the subtle body; as the dependence on the physical body decreases, these abnormal activities become possible and even manifest themselves without being sought for. They can be acquired and fixed by processes which the science gives, and their use then becomes subject to the will; or they can be allowed to develop of themselves and used only when they come, or when the Divine within moves us to use them; or else, even though thus naturally developing and acting, they may be rejected in a single-minded devotion to the one supreme goal of the Yoga. Secondly, there are fuller, greater powers belonging to the supramental planes which are the very powers of the Divine in his spiritual and supramentally ideative being. These cannot be acquired at all securely or integrally by personal effort, but can only come from above, or else can become natural to the man if and when he ascends beyond mind and lives in the spiritual being, power, consciousness and ideation. They then become, not abnormal and laboriously acquired siddhis, but simply the very nature and method of his action, if he still continues to be active in the world-existence.
   Ref: CWSA Vol. 23-24, Page: 539-40-41-42


It is possible by strenuous medilation or by certain methods of tense endeavour -to open doors on to the inner being or even break down some of the walls between the inner and outer self before finishing or even undertaking ■ this preliminary self- discipline (of building up the inner meditative quietude), but it is not always wise to do it as that, may lead to conditions of sadhana which may be very turbid, chaotic, beset with unneces- sary dangers. It is necessary to keep the saltvic quietude, patience, vigilance, — to hurry nothing, to force nothing.

It will be seen that the scope we give to the idea of renunciation is different from the meaning currently attached to it. Currently its meaning is self-denial, inhibition of pleasure, rejection of the objects of pleasure. Self-denial is a necessary discipline for the soul of man, because his heart is ignorantly attached; inhibition of pleasure is necessary because his sense is caught and clogged in the mud-honey of sensuous satisfactions; rejection of the objects of pleasure is imposed because the mind fixes on the object and will not leave it to go beyond it and within itself. If the mind of man were not thus ignorant, attached, bound even in its restless inconstancy, deluded by the forms of things, renunciation would not have been needed; the soul could have travelled on the path of delight, from the lesser to the greater, from joy to diviner joy. At present that is not practicable. It must give up from within everything to which it is attached in order that it may gain that which they are in their reality. The external renunciation is not the essential, but even that is necessary for a time, indispensable in many things and sometimes useful in all; we may even say that a complete external renunciation is a stage through which the soul must pass at some period of its progress,—though always it should be without those self-willed violences and fierce self-torturings which are an offence to the Divine seated within us. But in the end this renunciation or self-denial is always an instrument and the period for its use passes. The rejection of the object ceases to be necessary when the object can no longer ensnare us because what the soul enjoys is no longer the object as an object but the Divine which it expresses; the inhibition of pleasure is no longer needed when the soul no longer seeks pleasure but possesses the delight of the Divine in all things equally without the need of a personal or physical possession of the thing itself; self-denial loses its field when the soul no longer claims anything, but obeys consciously the will of the one Self in all beings.
   Ref: CWSA Vol. 23-24, Page: 333


Jaina. In Sanskrit, lit., "followers of The Victor [JINA]"; one of the major early sects of Indian wandering religious (sRAMAnA), a movement in the fifth-century BCE that included Buddhism among its groups. One of the founders of Jainism, NIRGRANTHA-JNĀTĪPUTRA (P. Nigantha Nātaputta), who is also known by his title of MAHĀVĪRA (Great Victor) (d. c. 488 BCE), was a contemporary of the Buddha and figures prominently in Buddhist literature. The Buddhists classified the Jainas among the TĪRTHIKA groups, the adherents of non-Buddhist religions who are sometimes mistranslated as "heretics." The Jainas were the sramana group closest to Buddhism in its beliefs and practices, and the Buddha often used their teachings as a foil in order to present his own interpretations of important religious principles. Mahāvīra claimed to have achieved enlightenment and become one in a long line of jinas ("victors," e.g., over ignorance) or tīrthaMkaras ("ford-makers") going back through twenty-four generations to Pārsva; this notion of an enlightened lineage of spiritual leaders is found also in Buddhism's doctrine that the Buddha was the latest in a series of previous buddhas (see SAPTATATHĀGATA). The Jainas believed in a theory of KARMAN, as did the Buddhists, but treated karman as a physical substance created through previous unwholesome actions, which constrained the soul and hindered its ability to rise above the physical world to the highest sphere of being; although the Buddhists accepted the notion of moral causality, as did the Jainas, they redefined karman instead as mental intention (CETANĀ). In order to free the soul from the bonds created through past actions, the Jainas held that the body had therefore to be rigorously cleansed of this karmic substance. The foundation of this cleansing process was the five great vows, the basic Jaina code of moral discipline, which parallel the Buddhist five precepts (PANCAsĪLA). The Jainas also practiced more severe austerities than did the Buddhists, including a stricture requiring "non-harming" (AHIMSĀ) of living creatures, rather than Buddhism's somewhat more lenient prohibition against "killing" living creatures. The Jainas also demanded strict vegetarianism from their followers in order to avoid injuring sentient creatures, a requirement that the Buddha rejected when his rival in the order, DEVADATTA, proposed it in his list of austerities (see DHUTAnGA). The Buddha's view was that monks were a "field of merit" (PUnYAKsETRA) for the laity and it was be inappropriate to refuse offerings of meat made to them, except in a very limited number of specific situations (such as if the monk, for example, knew that the animal had been killed specifically to feed him). The vegetarianism that is now prevalent in both MAHĀYĀNA Buddhism and wider Indian Hindu culture is almost certainly a result of Jaina influence and constitutes that religion's most enduring contribution to Indian religion. One branch of the Jainas, the Digambara (lit. "Sky Clad"), took the prohibition against material possessions so strictly that their male adherents were forbidden from even wearing clothing; hence, the Jainas are often referred to in translations of Pāli materials as "naked ascetics." The Jainas were the only one of the six major sramana traditions to survive into the present day on the Indian subcontinent, until Buddhism was reintroduced in the twentieth century by B. R. AMBEDKAR (1891-1956). In Buddhist texts, the Jainas are most commonly referred to as NIRGRANTHA, literally "freed from all ties."

japa. ::: incantation; a spiritual discipline involving the meditative repetition of the Lord's name or a mantra as a means to a continual recollection of His presence; uttering the names of the gods or sacred mantras, like OM, either mentally or spoken softly as a method of spiritual practice

Kanjur (Tibetan) bka’ ’gyur (kang-gyur, kan-jur) [from bka’ sacred word + ’gyur translation] The portion of the Tibetan Buddhist canon containing the sutras, the texts ascribed to the Buddha himself and called the “Buddha Word” (Sanskrit buddha-vachana). The second part of the Tibetan Buddhist cannon, the Tanjur, contains sastras or commentaries and other scholastic works. The Kanjur consists almost entirely of works translated from Sanskrit or other Indian languages. Although the texts contained in the Kanjur are overwhelmingly of Indian origin, the compilation of the Kanjur was done in Tibet, and in structure it differs greatly from the old Indian Tripitakas. Four more or less complete recensions of the Buddhist canon survive: the Pali, the Chinese, the Tibetan, and the Mongolian, this last, however, being a translation of the Tibetan. The first three recensions differ from each other in content and arrangement. The overall arrangement of the Kanjur is in three sections, giving the Sanskrit names: Vinaya (monastic discipline), Sutra (discourses of the Buddha), and Tantra (esoteric and ritual texts). The Sutra section is divided into several subsections. Each section or subsection contains numerous individual texts.

karman. (P. kamma; T. las; C. ye; J. go; K. op 業). In Sanskrit, "action"; in its inflected form "karma," it is now accepted as an English word; a term used to refer to the doctrine of action and its corresponding "ripening" or "fruition" (VIPĀKA), according to which virtuous deeds of body, speech, and mind produce happiness in the future (in this life or subsequent lives), while nonvirtuous deeds lead instead to suffering. In Vedic religion, karman referred especially to ritual actions. The term came to take on wider meanings among the sRAMAnA movements of wandering ascetics, to which Buddhism belonged. The JAINAs, for example, have a theory of karman as a physical substance created through unwholesome actions, which hinder the soul's ability to achieve liberation; in order to free the soul from the bonds created through past actions, the body had to be rigorously cleansed of this karmic substance through moral discipline and asceticism. Although the Buddhists accepted the notion of moral causality, as did the Jainas, they redefined karman instead as mental intention (CETANĀ) or intentional (cetayitvā) acts: the Buddha specifically says, "Action is volition, for after having intended something, one accomplishes action through body, speech, and mind." These actions are of four types: (1) wholesome (KUsALA), which lead to wholesome results (vipāka); (2) unwholesome (AKUsALA), which lead to unwholesome results; (3) mixed, with mixed results that may be partially harmful and partially beneficial; and (4) indeterminate (AVYĀKṚTA), which are actions done after enlightenment, which yield no result in the conditioned realm. The term karman describes both the potential and kinetic energy necessary to sustain a process; and, just as energy is not lost in a physical process, neither is it lost in the process of moral cause and effect. The Buddhists assert that there is a necessary relationship that exists between the action and its fruition, but this need not manifest itself in the present life; rather, when the complex of conditions and the appropriate time for their fruition come together, actions will bear their retributive fruit, even after an interval of hundreds of millions of eons (KALPA). The fruition of action is also received by the mental continuum (CITTASAMTĀNA) of the being who initially performed the action, not by another; thus, in mainstream Buddhism, one can neither receive the fruition of another's karman nor redeem another's actions. The physical universe (BHĀJANALOKA) and all experience within it are also said to be the products of karman, although in a passive, ethically neutral sense (viz., upapattibhava; see BHAVA). The goal of the Buddhist path is to be liberated from the effects of karman and the cycle of rebirth (SAMSĀRA) by destroying attachment to the sense of self (ĀTMAN). The doctrine of karman is meant to counter the errors of antinomianism (that morality is unnecessary to salvation), annihilationism, and materialism. Actions do, in fact, matter, even if there is ultimately no self that is the agent of action. Hence, karman as representing the continuity between action and result must be understood in conjunction with the teaching of discontinuity that is ANĀTMAN: there is indeed a causal chain connecting the initiator of action and the recipient of its result, but it is not the case that the person who performs the action is the same as the person who experiences the result (the wrong view of eternality) or that the agent is different from the experiencer (the wrong view of annihilationism). This connection is likened to milk changing to its different forms of curds, butter, and ghee: the milk and the ghee are neither identical nor different, but they are causally connected. The process that connects karmic cause and effect, as well as the process by which that connection is severed, is detailed in the twelvefold chain of dependent origination (PRATĪTYASAMUTPĀDA). Enlightened beings, such as a buddha or an ARHAT, have destroyed this chain and thus have eradicated all attachment to their past karmic continuums; consequently, after their enlightenment, they can still perform actions, but those will not lead to results that would lead to additional lifetimes in saMsāra. Although the Buddha acknowledges that the connections between karman and its effect may seem so complex as to appear unfathomable (why, for example, does the evil person who harms others live in wealth, while the good Samaritan who helps others lives in poverty?), he is adamant that those connections can be known, and known with perfect precision, through the experience of awakening (BODHI). Indeed, two of the three kinds of knowledge (TRIVIDYĀ; P. tevijja) and one of the superknowledges (ABHIJNĀ) that are by-products of enlightenment involve insight into the validity of the connection between karmic cause and effect for both oneself and for all beings: viz., the ability to remember one's own former lives (PuRVANIVĀSĀNUSMṚTI: P. pubbenivāsānunssati) in all their detail; and the insight into the karmic destinies of all other beings as well (CYUTYUPAPATTIJNĀNA; P. cutupapātānuNāna). Distinguish KARMAN, "ecclesiastical proceeding," s.v.; see also ĀNANTARYAKARMAN; ANINJYAKARMAN; ER BAO; KARMĀVARAnA.

Kāsyapīya. (P. Kassapīya/Kassapika; T. 'Od srung ba'i sde; C. Jiasheyibu/Yinguangbu; J. Kashoyuibu/Onksho; K. Kasobyubu/Ŭmgwangbu 迦遺部/飮光部). In Sanskrit, "Followers of Kāsyapa"; one of the eighteen traditional schools of the mainstream Indian Buddhist tradition. There have been several accounts of the identity of the founder Kāsyapa. PARAMĀRTHA and KUIJI presume he was the Indian sage Kāsyapa (MAHĀKĀsYAPA), while others opine that he was a Kāsyapa who was born some three centuries after the Buddha's death. DAOXUAN (596-667) in his Sifen lü kaizong ji says that Jiashe (Kāsyapa) was the personal name of the founder of the Kāsyapīya school and Shansui (SUVARsAKA) his surname. According to the tradition he is relating, Kāsyapa was one of the five disciples of UPAGUPTA, the fifth successor in the Buddha's lineage about one hundred years following his death. These five disciples established their own schools based on their differing views regarding doctrine and redacted the VINAYA into five distinct recensions (C. Wubu lü). The so-called *Prātimoksavinaya of the Kāsyapīya school is not extant, but it is known through the Prātimoksasutra (Jietuojie jing), a primer of the school's monastic discipline. There are several competing theories regarding the lineage of the Kāsyapīya school. The SAMAYABHEDOPARACANACAKRA posits that the Kāsyapīya split off from the SARVĀSTIVĀDA school about three hundred years after the Buddha's death and identifies it with the Suvarsaka school (C. Shansuibu). But other texts, such as the sariputraparipṛcchāsutra, state that the Kāsyapīya and Suvarsaka schools are distinct, with the former having descended from the STHAVIRANIKĀYA and the latter from the Sarvāstivāda school. (The name of the Suvarsaka school is, however, not attested in Pāli sources.) The MaNjusrīparipṛcchā instead claims that the school derived from the DHARMAGUPTAKA school, while the Tibetan tradition considers it as a collateral lineage of the VIBHAJYAVĀDA school. The most plausible scenario is that the Kāsyapīya, MAHĪsĀSAKA, and Dharmaguptaka were each subsections of the Vibhajyavāda, which was a loose umbrella term for all those schools (except the Sarvāstivāda) that split off from the Sthaviranikāya. Inscriptional evidence for all three schools survives in northwestern India. The doctrines of the Kāsyapīya tend to be closest to those ascribed to the Sarvāstivāda and Dharmaguptaka schools. The arrangement of its TRIPItAKA also seems to have paralleled that of the Dharmaguptaka school, and its ABHIDHARMAPItAKA in particular seems to have been similar in structure to the sāriputrābhidharmasāstra of the Dharmaguptakas. Some of the doctrines that are peculiar to the Kāsyapīyas are as follows: (1) Past KARMAN that has not yet borne fruit exists (but the rest of the past does not), the present exists, and some of the future exists. By limiting the existence of past objects, the Kāsyapīyas reject the Sarvāstivāda position that dharmas perdure in all three time periods. (2) All compounded things (SAMSKĀRA) are instantly destroyed. (3) Whatever is compounded (SAMSKṚTA) has its cause in the past, while the uncompounded (ASAMSKṚTA) has its cause in the future. This view also contrasts with that of the Sarvāstivāda, which holds that future actions can serve as either the retributive cause (VIPĀKAHETU) or the efficient or generic cause (KĀRAnAHETU) of compounded objects, such that every conditioned dharma serves as the generic, indirect cause for the creation of all other compounded things, except itself. (4) The worthy ones (ARHAT) perfect both the knowledge of cessation (KsAYAJNĀNA) and the knowledge of nonproduction (ANUTPĀDAJNĀNA), the two types of knowledge that accompany liberation from rebirth (SAMSĀRA); thus, they are no longer subject to the afflictions (KLEsA).

Khandhaka. In Pāli "Collections"; the second major division of the Pāli basket of discipline (VINAYAPItAKA), which is subdivided between the MAHĀVAGGA ("Great Chapter") and the CulAVAGGA ("Lesser Chapter"). This division covers the early history of the SAMGHA and the institution of formal rules and procedures governing monastic life. Whereas the PRĀTIMOKsA offers extensive sets of rules regarding the individual conduct of monks or nuns, the Khandhaka largely deals with their roles as members of the monastic community. See also SKANDHAKA.

Kvikkalkul "language" /kveek`kahl-kool'/ A deliberately cryptic programming language said to have been devised by the Swedish Navy in the 1950s as part of their abortive attempt at a nuclear weapons program. What little is known about it comes from a series of an anonymous posts to {Usenet} in 1994. The poster described the language, saying that he had programmed in Kvikkalkul when he worked for the Swedish Navy in the 1950s. It is an open question whether the posts were a {troll}, a subtle parody or truth stranger than fiction could ever be. Assuming it existed, Kvikkalkul is so much a {bondage-and-discipline language} that it is, in its own ways, even more bizarre than the deliberate parody language {INTERCAL}. Among its notable "features", all symbols in Kvikkalkul, including variable names and program labels, can consist only of digits. Operators consist entirely of the punctuation symbols (, ), -, and :. Kvikkalkul allows no {comments} - they might not correspond with the code. Kvikkalkul's only data type is the signed fixed-point fractional number, i.e. a number between (but not including) -1 and 1. Dealings with the {Real World} that require numbers outside that range are done with functions that notionally map that range to a larger range (e.g., -16383 to -16383) and back. Kvikkalkul had a probabilistic jump operator which, if given a negative probability, would act like a {COME FROM}. This was, sadly, deleted in later versions of the language. {(http://prefect.com/home24/kvikkalkul/)}. (1998-11-14)

Kvikkalkul ::: (language) /kveek`kahl-kool'/ A deliberately cryptic programming language said to have been devised by the Swedish Navy in the 1950s as part of their posts were a troll, a subtle parody or truth stranger than fiction could ever be.Assuming it existed, Kvikkalkul is so much a bondage-and-discipline language that it is, in its own ways, even more bizarre than the deliberate parody jump operator which, if given a negative probability, would act like a COME FROM. This was, sadly, deleted in later versions of the language. . (1998-11-14)

lacking moral discipline or ignoring legal restraint, especially in sexual conduct.

Lajja (Sanskrit) Lajjā Modesty, personified as the wife of Dharma and mother of Vinaya (good conduct, discipline), and the daughter of Daksha.

languages of choice {C} and {Lisp}. Nearly every hacker knows one of these, and most good ones are fluent in both. Smalltalk and Prolog are also popular in small but influential communities. There is also a rapidly dwindling category of older hackers with Fortran, or even assembler, as their language of choice. They often prefer to be known as {Real Programmers}, and other hackers consider them a bit odd (see "{The Story of Mel}"). Assembler is generally no longer considered interesting or appropriate for anything but {HLL} implementation, {glue}, and a few time-critical and hardware-specific uses in systems programs. Fortran occupies a shrinking niche in scientific programming. Most hackers tend to frown on languages like {Pascal} and {Ada}, which don't give them the near-total freedom considered necessary for hacking (see {bondage-and-discipline language}), and to regard everything even remotely connected with {COBOL} or other traditional {card walloper} languages as a total and unmitigated {loss}. [{Jargon File}]

La Vallée Poussin, Louis de. (1869-1938). Pioneering Belgian scholar of Buddhism, who is considered the founder of the Franco-Belgian school of European Buddhist Studies and one of the foremost European scholars of Buddhism during the twentieth century. La Vallée Poussin studied Sanskrit, Tibetan, and Chinese under SYLVAIN LÉVI at the Sorbonne in Paris and HENDRIK KERN at Leiden, before becoming a professor of comparative Greek and Latin grammar at the University of Ghent in 1895, where he taught for the next three decades. La Vallée Poussin became especially renowned for his multilingual approach to Buddhist materials, in which all available recensions of a text in the major canonical languages of the Buddhist tradition were carefully studied and compared. Indicative of this approach is La Vallée Poussin's massive French translation of VASUBANDHU's ABHIDHARMAKOsABHĀsYA (later translated into English in four volumes), which uses the Chinese recension (in an annotated Japanese edition) as the textus receptus but draws heavily on Sanskrit, Chinese, and Tibetan materials in order to present a comprehensive, annotated translation of the text, placed squarely within the broader context of the SARVĀSTIVĀDA ABHIDHARMA. La Vallée Poussin also published the first complete renderings in a Western language of DHARMAPĀLA/XUANZANG's CHENG WEISHI LUN (*VijNaptimātratāsiddhi) and sĀNTIDEVA's BODHICARYĀVATĀRA. He also published editions, translations, and studies of central YOGĀCĀRA, MADHYAMAKA, and tantric texts, in addition to a number of significant topical studies, including one on the Buddhist councils (SAMGĪTI). In 1916, his Hibbert Lectures at Manchester College, Oxford, were published as The Way to Nirvāna: Six Lectures on Ancient Buddhism as a Discipline of Salvation. Of his many students, perhaps the most renowned was the Belgian ÉTIENNE LAMOTTE.

Law ::: A structure that contrains the expressions of consciousness. The Sephiroth on the Pillar of Severity typically are the spheres of law and Geburah, particularly, is the Kabbalistic sphere most often associated with laws that constrain the spontaneity of expression and balance the blissful with the discipline necessary to thrive. Also refers to those structures that determine the way in which reality and consciousness operate.

Lawrence Livermore National Laboratory "body" (LLNL) A research organaisatin operated by the {University of California} under a contract with the US Department of Energy. LLNL was founded on 2 September 1952 at the site of an old World War II naval air station. The Lab employs researchers from many scientific and engineering disciplines. Some of its departments are the National Ignition Facility, the Human Genome Center, the ASCI Tera-Scale Computing partnership, the Computer Security Technology Center, and the Site 300 Experimental Test Facility. Other research areas are Astronomy and Astrophysics, Atmospheric Science, Automation and Robotics, Biology, Chemistry, Computing, Energy Research, Engineering, Environmental Science, Fusion, Geology and Geophysics, Health, Lasers and Optics, Materials Science, National Security, Physics, Sensors and Instrumentation, Space Science. LLNL also works with industry in research and licensing projects. At the end of fiscal year 1995, the lab had signed agreements for 193 cost-shared research projects involving 201 companies and worth nearly $600m. {(http://llnl.gov/)}. Address: Fremont, California, USA. (1996-10-30)

Lawrence Livermore National Laboratory ::: (body) (LLNL) A research organaisatin operated by the University of California under a contract with the US Department of Energy. LLNL was founded on 2 September 1952 at the site of an old World War II naval air station.The Lab employs researchers from many scientific and engineering disciplines. Some of its departments are the National Ignition Facility, the Human Genome Optics, Materials Science, National Security, Physics, Sensors and Instrumentation, Space Science.LLNL also works with industry in research and licensing projects. At the end of fiscal year 1995, the lab had signed agreements for 193 cost-shared research projects involving 201 companies and worth nearly $600m. .Address: Fremont, California, USA. (1996-10-30)

Madhav: “Dissident—one who does not accept the discipline, the order of things that is being imposed. Some part or some element may be there, however minute, however small and thin which may not conform and it might escape.” The Book of the Divine Mother

Mahādeva. (T. Lha chen; C. Mohetipo; J. Makadaiba; K. Mahajeba 摩訶提婆). An Indian monk of questionable historicity, credited with the infamous "five theses" (paNcavastuni). Mahādeva appears in numerous accounts of the early centuries of the Buddhist order, but the various reports of dates, his affiliation, and his character are contradictory. Although extolled in some accounts, the ABHIDHARMAMAHĀVIBHĀsĀ recounts that he had sexual relations with his mother; that he murdered his father, his mother, and several ARHATs; and that his cremation fire was fueled by dog excrement. Some accounts make him a participant at the second Buddhist council (see COUNCIL, SECOND), said to have occurred a century after the Buddha's death, which resulted in the schism of the SAMGHA into the conservative STHAVIRANIKĀYA and the more liberal MAHĀSĀMGHIKA. However, the chief point of controversy there seems to have been ten relatively minor rules of discipline, the most serious of which was the prohibition against monks and nuns handling gold or silver. If Mahādeva was a historical figure, it is more likely that he was involved in a later schism that occurred within the MahāsāMghika, as a result of which the followers of Mahādeva formed the CAITYA subsect. The theses attributed to Mahādeva challenge the authority of the arhat. Although there is a lack of consistency in the various renditions of the five theses, according to one widely repeated version, the five are (1) arhats are subject to erotic dreams and nocturnal emissions; (2) arhats retain a subtle form of ignorance, called the "unafflicted ignorance" (AKLIstĀJNĀNA), which prevents them from knowing the names of people, trees, grasses, and which road to take without being told; (3) arhats are therefore subject to doubt; (4) arhats thus must rely on others for corroboration, including on the question of whether they have achieved enlightenment; (5) entry into the path can be achieved simply by attaining the first DHYĀNA, becoming a stream-enterer (SROTAĀPANNA), and exclaiming "Oh suffering" (rather than by the more protracted method of the noble eightfold path). These theses, which are widely reported, reflect the MahāsāMghika attack on the arhat ideal, and presumably the Sthaviranikāya conception thereof. When these charges were leveled, and by whom, is unclear. In some accounts, Mahādeva was himself subject to each of these faults (reflecting on his transgression, he cried out "Oh suffering" in the night and later sought to deceive those who heard him by explaining that he had been contemplating the first of the FOUR NOBLE TRUTHS) and stated the five theses to protect his own claim to being an arhat.

Manam Chonghon. (曼庵宗憲) (1876-1957). Korean monk and educator during the Japanese occupation and postwar periods; also known as Mogyang. After losing his parents at an early age, Manam became a monk and studied under HANYoNG CHoNGHO (1870-1948). In 1900, he devoted himself to the study of SoN meditation at the monastery of Unmun Sonwon (UNMUNSA). In 1910, after Korea's annexation by Japan, Manam traveled throughout the southern regions of the peninsula and delivered lectures on Buddhism to the public until he settled down at the monastery of PAEGYANGSA in 1920 to serve as abbot. At a time when the Buddhist community was split over the issue of clerical marriage, Manam, for the first time, divided his monk-students between the celibate chongpop chung (proper-dharma congregation) and the married hobop chung (protecting-dharma congregation). Manam's actions were considered to be a formal recognition of clerical marriage and were heavily criticized by the rest of the Buddhist community led by YONGSoNG CHINJONG (1864-1940) and Namjon Kwangon (1868-1936). In 1945, the Koburhoe organization that Manam established clashed with the General Administrative Committee of the Choson Buddhist order over the issue of the laxity of Buddhist practice in Korea, with Manam arguing for a return to the strict and disciplined lifestyle of the past as a means of preventing the corruption of Buddhism. After the end of the Japanese occupation, Manam organized the Kobul Ch'ongnim gathering and initiated what later came to be called the "purification movement" (chonghwa undong) in Korean Buddhism. In 1952, he succeeded his teacher Hanyong and became head (kyojong) of the Choson Buddhist order. As head, he gave the order a new name, the "Chogye Order of Korean Buddhism" (Taehan Pulgyo Chogye Chong; see CHONGYE CHONG), and created a new entry in its constitution, formally delineating the distinction between married monks (kyohwasŭng) and celibate monks (suhaengsŭng). He attempted to initiate a new plan for the organization of monasteries that would give priority to the celibate monks, but his plan was never put into practice. When President Syngman Rhee showed his support for the purification movement in May 1954, the monks of the Chogye order held a national convention and appointed Manam, Tongsan Hyeil (1890-1965), and Ch'ongdam Sunho (1902-1971) as the new leaders of the order and initiated a nationwide Buddhist reformation movement. Manam, however, was ultimately unable to mediate the different opinions of the representatives of the Buddhist community concerning the specific details and goals of the purification movement.

Mangalasutta. In Pāli, "Discourse on the Auspicious"; one of the best-loved and most frequently recited texts in the Southeast Asian Buddhist world. The Mangalasutta appears in an early scriptural anthology, the SUTTANIPĀTA; a later collection, the KHUDDAKAPĀtHA; and in a postcanonical anthology of "protection texts," the PARITTA. The text itself is a mere twelve verses in length and is accompanied by a brief preface inquiring about what is true auspiciousness. The Buddha's response provides a straightforward recital of auspicious things, beginning with various social virtues and ending with the achievement of nibbāna (S. NIRVĀnA). The Mangalasutta's great renown derives from its inclusion in the Paritta, a late anthology of texts that are chanted as part of the protective rituals performed by Buddhist monks to ward off misfortunes; indeed, it is this apotropaic quality of the scripture that accounts for its enduring popularity. Paritta suttas refer to specific discourses delivered by the Buddha that are believed to offer protection to those who either recite the sutta or listen to its recitation. Other such auspicious apotropaic suttas are the RATANASUTTA ("Discourse on the Precious") and the METTĀSUTTA ("Discourse on Loving-Kindness"). These paritta texts are commonly believed in Southeast Asia to bring happiness and good fortune when chanted by the SAMGHA. The Mangalasutta has been the subject of many Pāli commentaries, one of the largest of which, the Mangalatthadīpanī, composed in northern Thailand in the sixteenth century, is over five hundred pages in length and continues to serve as the core of the monastic curriculum in contemporary Thailand. The Mangalasutta's twelve verses are: "Many divinities and humans, desiring well-being, have thought about auspiciousness; tell us what is the highest auspiciousness./ Not to associate with fools, to associate with the wise, to worship those worthy of worship-that is the highest auspiciousness./ To live in a suitable place and to have done good deeds before, having a proper goal for oneself-that is the highest auspiciousness./ Learning, craftsmanship, and being well-trained in discipline, being well-spoken-that is the highest auspiciousness./ Care for mother and father, supporting wife and children, and types of work that bring no conflict-that is the highest auspiciousness./ Generosity, morality, helping relatives and performing actions that are blameless-that is the highest auspiciousness./ Ceasing and refraining from evil, abstaining from intoxicants, diligence in morality-that is the highest auspiciousness./ Respect, humility, contentment, gratitude, listening to the dhamma at the proper time-that is the highest auspiciousness./ Patience, obedience, seeing ascetics and timely discussions of the dhamma-that is the highest auspiciousness./ Ascetic practice, the religious life, seeing the four noble truths, and the realization of nibbāna-that is the highest auspiciousness./ If someone's mind is sorrowless, stainless, secure, and does not shake when touched by the things of the world-that is the highest auspiciousness./ Having acted in this wise, unconquered everywhere they go to well-being everywhere-for them, this is the highest auspiciousness."

Man'gong Wolmyon. (滿空月面) (1871-1946). In Korean, "Replete in Emptiness, Moon-Face"; the cognomen and ordination name of an important SoN (C. Chan) monk of the late Choson and Japanese colonial periods. Man'gong was born in T'aein county, North Cholla province, and became a novice monk in 1884. After enlightenment experiences in 1895 and 1901, he became in 1904 a dharma heir of KYoNGHo SoNGU (1849-1912), the preeminent Son master of his generation who was renowned for his efforts to revitalize Korean Son practice. Like Kyongho, Man'gong was also a well-known iconoclast, who practiced an "unconstrained practice" (K. muae haeng; C. WU'AI XING) that was not bound by the customary restrictions of monastic discipline. After 1905, Man'gong often resided at SUDoKSA on Mt. Toksung in South Ch'ungch'ong province, and he and his lineage are closely associated with that monastery. Man'gong also collaborated with such contemporary Buddhist leaders as HAN YONGUN (1879-1944) and Soktu Pot'aek (1882-1954) in attempting to rejuvenate Korean Buddhist practice. Man'gong established the Sonhagwon (Cloister for Son Learning) in 1921 in order to promote Korean Son meditation training. Man'gong emphasized training in "questioning meditation" (K. kanhwa Son; C. KANHUA CHAN), using the meditative topic (K. hwadu; C. HUATOU) "no" (K. mu; C. WU; see WU GONG'AN; GOUZI WU FOXING). Man'gong was also publicly critical of the Japanese colonial government. There is a well-known anecdote that, at a conference of abbots from the thirty-one Korean head monasteries (PONSA) in 1937, he chided the Japanese governor-general by telling him that only Korean Buddhists would be able to save him once he had fallen into hell for destroying their tradition. In his later years, Man'gong retreated to the hermitage of Chonwolsa, near Sudoksa on Mt. Toksung. Man'gong had several renowned disciples who constitute the Toksung transmission lineage, including the monks Kobong (1890-1961), Ch'unsong (1891-1977), and Pyokch'o (1899-1986), and the nuns KIM IRYoP (1896-1971) and Pophŭi (1887-1975); Sungsan Haengwon (1927-2004), a major propagator of the Korean Son tradition in the West, was Man'gong's dharma successor through Kobong.

Manual of Discipline, The. See Brownlee, Wemberg-

Manual of Discipline, who sit at the divine council

Mars ::: In Hermetic astrology and planetary magic this is the fifth sphere from Earth and the fifth from the Heavens. Associated with the archetypes of battle, discipline, and refinement. Resonates with the Kabbalistic sphere of Geburah.

martinetism ::: n. --> The principles or practices of a martinet; rigid adherence to discipline, etc.

martinet ::: n. --> In military language, a strict disciplinarian; in general, one who lays stress on a rigid adherence to the details of discipline, or to forms and fixed methods.
The martin.


military ::: a. --> Of or pertaining to soldiers, to arms, or to war; belonging to, engaged in, or appropriate to, the affairs of war; as, a military parade; military discipline; military bravery; military conduct; military renown.
Performed or made by soldiers; as, a military election; a military expedition. ::: n.


militia ::: n. --> In the widest sense, the whole military force of a nation, including both those engaged in military service as a business, and those competent and available for such service; specifically, the body of citizens enrolled for military instruction and discipline, but not subject to be called into actual service except in emergencies.
Military service; warfare.


mortify ::: v. t. --> To destroy the organic texture and vital functions of; to produce gangrene in.
To destroy the active powers or essential qualities of; to change by chemical action.
To deaden by religious or other discipline, as the carnal affections, bodily appetites, or worldly desires; to bring into subjection; to abase; to humble.
To affect with vexation, chagrin, or humiliation; to


mutiny ::: n. --> Insurrection against constituted authority, particularly military or naval authority; concerted revolt against the rules of discipline or the lawful commands of a superior officer; hence, generally, forcible resistance to rightful authority; insubordination.
Violent commotion; tumult; strife. ::: v. i.


Mysteries: In occultism or esoteric philosophies, this term is used in general for any occult discipline or body of teachings or practice, the nature and meaning of which cannot be divulged to non-initiates. Specifically, rites of antiquity in which priests, initiates and neophytes enacted allegorical scenes from the lives of gods and goddesses, the secret meaning of which was explained to new adherents upon initiation. (See Dionysian mysteries; Eleusinian mysteries; Isis-Osiris mysteries; Mithraism; mystery cult; Orphic mysteries; Phrygian mysteries.)

Mysticism: Any philosophy, doctrine, teaching or belief centered more on the worlds of the Spirit than the material universe, and aimed at the spiritual union or mental one-ness with the Universal Spirit, through intuitive and emotional apprehension of spiritual reality, and through various forms of spiritual contemplation, or disciplines. Mysticism in its simplest and most essential meaning is a type of religion which puts the emphasis on immediate awareness of relation with God, direct and intimate consciousness of Divine Presence. It is religion in its most acute, intense and living stage. The basic idea of all mysticism is that the essence of life and of the world is an all-embracing spiritual substance which is the true reality in the core of all beings, regardless of their outer appearances or activities.

mysticism ::: Mysticism The belief that one can rise above reason to achieve direct union with God or the Divine through meditation and intuition. In mystical practices, one attempts to merge with God or the Divine through a disciplined quest to achieve enlightenment. Some forms of mysticism include the Kabbalah, Sufism (Islam), Yoga, and Buddhism.

Nālandā. (T. Na len dra; C. Nalantuosi; J. Narandaji; K. Narandasa 那爛陀寺). A great monastic university, located a few miles north of RĀJAGṚHA, in what is today the Indian state of Bihar. It was the most famous of the Buddhist monastic universities of India. During the Buddha's time, Nālandā was a flourishing town that he often visited on his peregrinations. It was also frequented by MAHĀVĪRA, the leader of the JAINA mendicants. According to XUANZANG (whose account is confirmed by a seal discovered at the site), the monastery at Nālandā was founded by King sakrāditya of MAGADHA, who is sometimes identified as the fifth-century ruler Kumāragupta I (r. 415-455). It flourished between the sixth and twelfth centuries CE under Gupta and Pāla patronage. According to Tibetan histories, many of the greatest MAHĀYĀNA scholars, including ASAnGA, VASUBANDHU, DHARMAKĪRTI, DHARMAPĀLA, sĪLABHADRA, and sĀNTIDEVA, lived and taught at Nālandā. Several MADHYAMAKA scholars, including CANDRAKĪRTI, are also said to have taught there. At its height, Nālandā was a large and impressive complex of monasteries that had as many as ten thousand students and fifteen hundred teachers in residence. During the reign of Harsa, it was supported by a hundred neighboring villages, each with two hundred households providing rice, butter, and milk to sustain the community of monastic scholars and students. The library, which included a nine-story structure, is said to have contained hundreds of thousands of manuscripts. The university had an extensive curriculum, with instruction offered in the VAIBHĀsIKA school of SARVĀSTIVĀDA ABHIDHARMA, SAUTRĀNTIKA, YOGĀCARA, and MADHYAMAKA, the Vedas and Hindu philosophical schools, as well as mathematics, grammar, logic, and medicine. Nālandā attracted students from across Asia, including the Chinese pilgrims YIJING and Xuanzang, who provided detailed reports of their visits. Both monks were impressed by the strict monastic discipline that was observed at Nālandā, with Xuanzang reporting that no monk had been expelled for a violation of the VINAYA in seven hundred years. In the eleventh century, NĀROPA held a senior teaching position at Nālandā, until he left in search of his teacher TILOPA. In 1192, Nālandā was sacked by Turkic troops under the command of Bakhtiyar Khilji, who may have mistaken it for a fortress; the library was burned, with the thousands of manuscripts smoldering for months. The monastery had been largely abandoned by the time of a Tibetan pilgrim's visit in 1235 CE, although it seems to have survived in some form until around 1400. Archaeological excavations began at Nālandā in the early twentieth century and have continued since, unearthing monasteries and monastic cells, as well as significant works of art in stone, bronze, and stucco.

Nanjo Bun'yu. (南条文雄) (1849-1927). Japanese Buddhist scholar who helped to introduce the modern Western discipline of Buddhist Studies to Japan; he is usually known in the West by his own preferred transcription of Nanjio Bunyiu. Nanjo was the third son of the abbot of a temple in the HIGASHI HONGANJIHA (see oTANIHA; HONGANJI) of JoDO SHINSHu, and was eventually ordained as a priest in that sect. In 1876, the Higashi Honganjiha sent Nanjo to England, where he studied Sanskrit and other Buddhist canonical languages with FRIEDRICH MAX MÜLLER (1823-1900). After eight years overseas, he returned to Japan in 1884, teaching Sanskrit and Buddhism at Tokyo Imperial University, where he was an important Japanese pioneer in Sanskrit pedagogy and the study of Indian Buddhist literature. He also held a succession of posts as professor and president of several Buddhist universities in Tokyo, Kyoto, and Nagoya. Nanjo played a critical role in reviving the study of Buddhist literature in China. While he was in Oxford, Nanjo met YANG WENHUI (1837-1911; cognomen Yang Renshan) and later arranged to send Yang copies of some three hundred Chinese Buddhist texts that had been lost in China during the depredations of the Taiping Rebellion (1851-1865). Yang was able to reprint and distribute these scriptures from his personal publication house, the Jinling Sutra Publishing Center, in Nanjing. Nanjo is best known in the West for publishing in 1883 the first comprehensive catalogue of the East Asian Buddhist canon, A Catalogue of the Chinese Translation of the Buddhist Tripitaka, the Sacred Canon of the Buddhists in China and Japan, compiled by order of the Secretary of State for India. This catalogue is especially important for making one of the first attempts to correlate the Chinese translations of Buddhist texts with their Sanskrit and Tibetan recensions. Nanjo also edited the Sanskrit recensions of such texts as the LAnKĀVATĀRASuTRA and the larger and smaller SUKHĀVATĪVYuHASuTRA (which he translated in collaboration with F. Max Müller) and assisted HENDRIK KERN in preparing his Sanskrit edition of the SADDHARMAPUndARĪKASuTRA.

Nanshan lü zong. (J. Nanzan risshu; K. Namsan yulchong 南山律宗). In Chinese, the "South Mountain School of Discipline," the name for a loose affiliation of Chinese exegetes who traced their lineage back to the Chinese VINAYA master DAOXUAN (596-667). (The name Nanshan, or South Mountain, refers to Daoxuan's residence at ZHONGNANSHAN in present-day Shanxi province.) This tradition is largely concerned with the exegesis of the SIFEN LÜ ("Four-Part Vinaya") of the DHARMAGUPTAKA school. This VINAYA text, which came to be adopted widely throughout East Asia, was translated into Chinese in 405 by the Kashmīri monk BUDDHAYAsAS (c. early fifth century CE) and is still followed today in the East Asian Buddhist traditions. It taught a code of discipline that involved 250 principal monastic precepts for monks, 348 for nuns. The central scripture of the Nanshan lü zong is Daoxuan's influential commentary on the Sifen lü, the Sifen lü shanfan buque xingshi chao, which was composed in 626. Although the Nanshan lü zong remained the dominant tradition of vinaya exegesis in China, other groups such as the DONGTA LÜ ZONG (East Pagoda) and Xiangbu (Xiang Region) vinaya schools also flourished. The interpretations of the Nanshan lü zong were introduced into Japan by the Chinese monk GANJIN (C. Jianzhen; 687-763), who helped established the School of Discipline (J. RISSHu), one of the six schools of the Nara tradition of early Japanese Buddhism (see NARA BUDDHISM, SIX SCHOOLS OF).

Neophyte: A novice in occult or esoteric discipline. A candidate for initiation into the mysteries.

ness.” [Rf. Manual of Discipline in T. Gaster, The

Nishida Kitaro. (西田幾太郎) (1870-1945). Influential Japanese philosopher of the modern era and founder of what came to be known as the KYOTO SCHOOL, a contemporary school of Japanese philosophy that sought to synthesize ZEN Buddhist thought with modern Western, and especially Germanic, philosophy. Nishida was instrumental in establishing in Japan the discipline of philosophy as practiced in Europe and North America, as well as in exploring possible intersections between European philosophy and such Buddhist ontological notions as the idea of nonduality (ADVAYA). Nishida was born in 1870, just north of Ishikawa prefecture's capital city of Kanazawa. In 1894, he graduated from Tokyo Imperial University with a degree in philosophy and eventually took an appointment at Kyoto University, where he taught from 1910 until his retirement in 1927. At Kyoto University, Nishida attracted a group of students who would later become known collectively as the "Kyoto School." These philosophers addressed an array of philosophical concerns, including metaphysics, ontology, phenomenology, and epistemology, using Western critical methods but in conjunction with Eastern religious concepts. Nishida's influential 1911 publication Zen no kenkyu ("A Study of Goodness") synthesized Zen Buddhist and German phenomenology to explore the unity between the ordinary and the transcendent. He argued that, through "pure experience" (J. junsui keiken), an individual human being is able to come in contact with a limitless, absolute reality that can be described either as God or emptiness (suNYATĀ). In Nishida's treatment, philosophy is subsumed under the broader soteriological quest for individual awakening, and its significance derives from its effectiveness in bringing about this goal of awakening. Other important works by Nishida include Jikaku ni okeru chokkan to hansei ("Intuition and Reflection in Self-Consciousness," 1917), Geijutsu to dotoku ("Art and Morality," 1923), Tetsugaku no konpon mondai ("Fundamental Problems of Philosophy," 1933), and Bashoteki ronri to shukyoteki sekaikan ("The Logic of the Place of Nothingness and the Religious Worldview," 1945). Nishida's Zen no kenkyu also helped lay the foundation for what later became regarded as Nihonjinron, a nationalist discourse that advocated the uniqueness and superiority of the Japanese race. Prominent in Nishida's philosophy is the idea that the Japanese-as exemplified in their exceptional cultivation of Zen, which here can stand for both Zen Buddhism and the homophonous word for "goodness"-are uniquely in tune with this concept of "pure experience." This familiarity, in part influenced by his longtime friend DAISETZ TEITARO SUZUKI, elevates the Japanese race mentally and spiritually above all other races in the world. This view grew in popularity during the era of Japanese colonial expansion and remained strong in some quarters even after the end of World War II. Since at least the 1970s, Nishida's work has been translated and widely read among English-speaking audiences. Beginning in the 1990s, however, his writings have come under critical scrutiny in light of their ties with Nihonjinron and Japanese nationalism.

niyamas. ::: self-purification and study; religious observances divided into five disciplines that should all be practiced in word, thought and deed &

No single language crosses all of the linguistic and cultural boundaries of the Buddhist tradition. However, in order to present Buddhist terms that are used across this diverse expanse, it is convenient to employ a single linguistic vocabulary. For this reason European and North American scholars have, over the last century, come to use Sanskrit as the lingua franca of the academic discipline of Buddhist Studies. Following this scholarly convention we have used Sanskrit, and often Buddhist Hybrid Sanskrit forms, in our main entry headings for the majority of Indic-origin terms that appear across the Buddhist traditions. PAli, Tibetan, or Chinese terms are occasionally used where that form is more commonly known in Western writings on Buddhism. We have attempted to avoid unattested Sanskrit equivalents for terms in PAli and other Middle Indic languages, generally marking any hypothetical forms with an asterisk. These main entry headings are accompanied by cognate forms in PAli, Tibetan, Chinese, Japanese, and Korean (abbreviated as P., T., C., J., and K., respectively), followed by the Sinographs (viz., Chinese characters) commonly used in the East Asian traditions. For those Indian terms that are known only or principally in the PAli tradition, the main entry heading is listed in PAli (e.g., bhavanga). Terms used across the East Asian traditions are typically listed by their Chinese pronunciation with Japanese and Korean cross-references, with occasional Japanese or Korean headings for terms that are especially important in those traditions. Tibetan terms are in Tibetan, with Sanskrit or Chinese cognates where relevant. In order that the reader may trace a standard term through any of the languages we cover in the dictionary, we also provide cross-references to each of the other languages at the end of the volume in a section called Cross-References by Language. In both the main entries and the Cross-References by Language, words have been alphabetized without consideration of diacritical marks and word breaks.

  “No system of Yoga should ever be practiced unless under the direct teaching of one who knows the dangers of meddling with the psycho-mental apparatus of the human constitution, for dangers lurk at every step, and the meddler in these things is likely to bring disaster upon himself, both in matters of health and as regards sane mental equilibrium. The higher branches of Yoga, however, such as the Raja-Yoga and Jnana-Yoga, implying strict spiritual and intellectual discipline combined with a fervid love for all beings, are perfectly safe. It is, however, the ascetic practices, etc., and the teachings that go with them, wherein lies the danger to the unwary, and they should be carefully avoided” (OG 183).

No very precise definition of the term is possible since the discipline shades imperceptibly into science, on the one hand, and into philosophy in genetal, on the other. A working division of its subject-matter into three fields is helpful in specifying its problems, though the three fields should not be too sharply differentiated or separated.

ontology ::: Traditionally, the study of being, reality, existence, as well as the given structure of anything, often viewed as unchanging. In Integral Post-Metaphysics, ontology is not a separate discipline or activity but that aspect of the AQAL matrix of any occasion that is experienced as enduring structure; the study of that aspect is ontology. The term “ontology” is sometimes used in this sense given the lack of alternatives.

Ordinary life and yoga ::: In the ordinary life a personal, social or traditional constructed rule, standard or ideal is the guide ; once the spiritual journey has begun, this must be replac- ed by an inner and outer rule or way of living necessary for our self-discipline, liberation and perfection, a way of living proper to the path we follow or enjoined by the spiritual guide and master, the Guru or else dictated by a Guide within us.

ovādapātimokkha. (S. *avavādaprātimoksa). In Pāli, "admonitory discipline"; the designation in Pāli materials for a foundational disciplinary code (PRĀTIMOKsA) handed down by the past buddha Vipassī (S. VIPAsYIN), which is believed to summarize the teachings fundamental to all the buddhas: "Not doing anything evil, / Undertaking what is wholesome,/Purifying one's mind,/This is the teaching of the buddhas" (P. sabbapāpassa akaranaM/kusalassupasampadā/sacittapariyodapanaM/etaM buddhāna sāsanaM) (MAHĀPADĀNASUTTANTA [DĪGHANIKĀYA no. 14]; DHAMMAPADA, v. 183). This verse has been widely incorporated into THERAVĀDA Buddhist rituals and ceremonies. See also AVAVĀDA.

Pascal "language" (After the French mathematician {Blaise Pascal} (1623-1662)) A programming language designed by {Niklaus Wirth} around 1970. Pascal was designed for simplicity and for teaching programming, in reaction to the complexity of {ALGOL 68}. It emphasises {structured programming} constructs, data structures and {strong typing}. Innovations included {enumeration types}, {subranges}, sets, {variant records}, and the {case statement}. Pascal has been extremely influential in programming language design and has a great number of variants and descendants. ANSI/IEEE770X3.97-1993 is very similar to {ISO Pascal} but does not include {conformant arrays}. ISO 7185-1983(E). Level 0 and Level 1. Changes from Jensen & Wirth's Pascal include name equivalence; names must be bound before they are used; loop index must be local to the procedure; formal procedure parameters must include their arguments; {conformant array schemas}. An ALGOL-descended language designed by Niklaus Wirth on the CDC 6600 around 1967--68 as an instructional tool for elementary programming. This language, designed primarily to keep students from shooting themselves in the foot and thus extremely restrictive from a general-purpose-programming point of view, was later promoted as a general-purpose tool and, in fact, became the ancestor of a large family of languages including Modula-2 and {Ada} (see also {bondage-and-discipline language}). The hackish point of view on Pascal was probably best summed up by a devastating (and, in its deadpan way, screamingly funny) 1981 paper by Brian Kernighan (of {K&R} fame) entitled "Why Pascal is Not My Favourite Programming Language", which was turned down by the technical journals but circulated widely via photocopies. It was eventually published in "Comparing and Assessing Programming Languages", edited by Alan Feuer and Narain Gehani (Prentice-Hall, 1984). Part of his discussion is worth repeating here, because its criticisms are still apposite to Pascal itself after ten years of improvement and could also stand as an indictment of many other bondage-and-discipline languages. At the end of a summary of the case against Pascal, Kernighan wrote: 9. There is no escape This last point is perhaps the most important. The language is inadequate but circumscribed, because there is no way to escape its limitations. There are no casts to disable the type-checking when necessary. There is no way to replace the defective run-time environment with a sensible one, unless one controls the compiler that defines the "standard procedures". The language is closed. People who use Pascal for serious programming fall into a fatal trap. Because the language is impotent, it must be extended. But each group extends Pascal in its own direction, to make it look like whatever language they really want. Extensions for {separate compilation}, Fortran-like COMMON, string data types, internal static variables, initialisation, {octal} numbers, bit operators, etc., all add to the utility of the language for one group but destroy its portability to others. I feel that it is a mistake to use Pascal for anything much beyond its original target. In its pure form, Pascal is a toy language, suitable for teaching but not for real programming. Pascal has since been almost entirely displaced (by {C}) from the niches it had acquired in serious applications and systems programming, but retains some popularity as a hobbyist language in the {MS-DOS} and {Macintosh} worlds. See also {Kamin's interpreters}, {p2c}. ["The Programming Language Pascal", N. Wirth, Acta Informatica 1:35-63, 1971]. ["PASCAL User Manual and Report", K. Jensen & N. Wirth, Springer 1975] made significant revisions to the language. [BS 6192, "Specification for Computer Programming Language Pascal", {British Standards Institute} 1982]. [{Jargon File}] (1996-06-12)

Pascal ::: (language) (After the French mathematician Blaise Pascal (1623-1662)) A programming language designed by Niklaus Wirth around 1970. Pascal was designed records, and the case statement. Pascal has been extremely influential in programming language design and has a great number of variants and descendants.ANSI/IEEE770X3.97-1993 is very similar to ISO Pascal but does not include conformant arrays.ISO 7185-1983(E). Level 0 and Level 1. Changes from Jensen & Wirth's Pascal include name equivalence; names must be bound before they are used; loop index must be local to the procedure; formal procedure parameters must include their arguments; conformant array schemas.An ALGOL-descended language designed by Niklaus Wirth on the CDC 6600 around 1967--68 as an instructional tool for elementary programming. This language, bondage-and-discipline languages. At the end of a summary of the case against Pascal, Kernighan wrote:9. There is no escapeThis last point is perhaps the most important. The language is inadequate but circumscribed, because there is no way to escape its limitations. There are no the defective run-time environment with a sensible one, unless one controls the compiler that defines the standard procedures. The language is closed.People who use Pascal for serious programming fall into a fatal trap. Because the language is impotent, it must be extended. But each group extends Pascal in all add to the utility of the language for one group but destroy its portability to others.I feel that it is a mistake to use Pascal for anything much beyond its original target. In its pure form, Pascal is a toy language, suitable for teaching but not for real programming.Pascal has since been almost entirely displaced (by C) from the niches it had acquired in serious applications and systems programming, but retains some popularity as a hobbyist language in the MS-DOS and Macintosh worlds.See also Kamin's interpreters, p2c.[The Programming Language Pascal, N. Wirth, Acta Informatica 1:35-63, 1971].[PASCAL User Manual and Report, K. Jensen & N. Wirth, Springer 1975] made significant revisions to the language.[BS 6192, Specification for Computer Programming Language Pascal, British Standards Institute 1982].[Jargon File] (1996-06-12)

penitentiary ::: a. --> Relating to penance, or to the rules and measures of penance.
Expressive of penitence; as, a penitentiary letter.
Used for punishment, discipline, and reformation. ::: n. --> One who prescribes the rules and measures of penance.


Perfection (Siddhi) ::: "Not by abstention from works does a man enjoy actionlessness, nor by mere renunciation (of works) does he attain to his perfection,"—to siddhi, the accomplishment of the aims of his self-discipline by Yoga.
   Ref: CWSA Vol. 19, Page: 106


Phenomenology: Since the middle of the Eighteenth Century, "Phänomenologie," like its English equivalent, has been a name for several disciplines, an expression for various concepts. Lambert, in his Neue Organon (1764), attached the name "Phänomenologie" to the theory of the appearances fundamental to all empirical knowledge. Kant adopted the word to express a similar though more restricted sense in his Metaphysische Anfangsgründe der Naturwissenschaft (1786). On the other hand, in Hegel's Phänomenologie des Geistes (1807) the same word expresses a radically different concept. A precise counterpart of Hegel's title was employed by Hamilton to express yet another meaning. In "The Divisions of Philosophy" (Lectures on Metaphysics, 1858), after stating that "Philosophy properly so called" is "conversant about Mind," he went on to say: "If we consider the mind merely with the view of observing and generalizing the various phaenomena it reveals, . . . we have . . . one department of mental science, and this we may call the Phaenomenology of Mind." Similarly Moritz Lazarus, in his Leben der Seele (1856-57), distinguished Phänomenologie from Psychologie: The former describes the phenomena of mental life; the latter seeks their causal explanation.

Philosophers have in the past been concerned with two questions covered by our definition, though attempts to organize the subject as an autonomous department of philosophy are of recent date. Enquiries into the origin of language (e.g. in Plato's Kratylos) once a favorite subject for speculation, are now out of fashion, both with philosophers and linguists. Enquiries as to the nature of language (as in Descartes, Leibniz, and many others) are, however, still central to all philosophical interest in language. Such questions as "What are the most general characters of symbolism?", "How is 'Language' to be defined?", "What is the essence of language?", "How is communication possible?", "What would be the nature of a perfect language?", are indicative of the varying modulations which this theme receives in the works of contemporaries.   Current studies in the philosophy of language can be classified under five hends:   Questions of method, relation to other disciplines, etc. Much discussion turns here upon the proposal to establish a science and art of symbolism, variously styled semiotic, semantics or logical syntax,   The analysis of meaning. Problems arising here involve attention to those under the next heading.   The formulation of general descriptive schemata. Topics of importance here include the identification and analysis of different ways in which language is used, and the definition of men crucial notions as "symbol'', "grammar", "form", "convention", "metaphor", etc.   The study of fully formalized language systems or "calculi". An increasingly important and highly technical division which seeks to extend and adapt to all languages the methods first developed in "metamathematics" for the study of mathematical symbolism.   Applications to problems in general philosophy. Notably the attempt made to show that necessary propositions are really verbal; or again, the study of the nature of the religious symbol. Advance here awaits more generally acceptable doctrine in the other divisions.   References:

Philosophes: French 18th century philosophers, e.g. Condorcet, Condillac, Rousseau, Voltaire (q.v.). Philosopher King: In Plato's theory of the ideal state rulership would be entrusted to philosopher kings. These rulers would reach the top by sheer talent and merit after a long period of training in the school of everyday work and leadership and by a prescribed pattern of formal discipline and study. The final test of leadership lay in the ability to see the truth of the Platonic vision of a reality governed by universal ideas and ideals. -- V.F.

pliable ::: v. --> Capable of being plied, turned, or bent; easy to be bent; flexible; pliant; supple; limber; yielding; as, willow is a pliable plant.
Flexible in disposition; readily yielding to influence, arguments, persuasion, or discipline; easy to be persuaded; -- sometimes in a bad sense; as, a pliable youth.


Potaliyasutta. (C. Buliduo jing; J. Horitakyo; K. P'orida kyong 晡利多經). The "Discourse to Potaliya," the fifty-fourth sutta of the MAJJHIMANIKĀYA (a separate SARVĀSTIVĀDA recension appears as the 203rd sutra in the Chinese translation of the MADHYAMĀGAMA); preached by the Buddha to the mendicant (P. paribbājaka, S. PARIVRĀJAKA) Potaliya at a grove in the town of Āpana in the country of the Anguttarāpas. Potaliya had recently left the householder's life to cut off his involvement with the affairs of the world and had taken up the life of itinerant mendicancy. When the Buddha encounters him, Potaliya had not abandoned his ordinary layman's attire, so the Buddha addresses him as "householder," to which the new mendicant takes great offense. The Buddha responds by telling Potaliya that the noble discipline rests on the support of eight abandonments: the abandonment of killing, stealing, lying, maligning others, avarice, spite, anger, and arrogance. The Buddha then enumerates the dangers of sensual pleasure and the benefits of abandoning it. Having thus prepared the ground, the Buddha explains that the noble disciple then attains the three knowledges (P. tevijja, S. TRIVIDYĀ), comprised of (1) recollection of one's own previous existences (P. pubbenivāsānussati, S. PuRVANIVĀSĀNUSMṚTI); (2) the divine eye (P. dibbacakkhu, S. DIVYACAKsUS), the ability to see the demise and rebirth of beings according to their good and evil deeds; and (3) knowledge of the extinction of the contaminants (P. āsavakkhaya, S. ĀSRAVAKsAYA). This, the Buddha explains, is true cutting off of the affairs of the world. Delighted and inspired by the discourse, Potaliya takes refuge in the three jewels (RATNATRAYA) and dedicates himself as a lay disciple of the Buddha.

prativedha. (P. pativedha; T. khong du chud pa; C. tongda; J. tsudatsu; K. t'ongdal 通達). In Sanskrit, "penetration," or "direct realization," signifying the direct realization of the truth. Commonly, this realization, or actualization, of the truth is contrasted with the textual study of descriptions of the truth (PARIYATTI), or the soteriological practice of it (PAtIPATTI). Prativedha is the culmination and fulfillment of these two prior disciplines. Thus the dharma is to be first studied, then practiced, and ultimately realized. In Pāli sources, pativedha (S. prativedha) is stratified into four degrees of liberation, beginning with the attainment of a "stream-enterer" (P. sotāpanna, S. SROTAĀPANNA), then "once-returner" (P. sakadāgāmi, S. SAKṚDĀGĀMIN), "nonreturner" (P. anāgāmi, S. ANĀGĀMIN), and finally arahant (S. ARHAT). It is understood that the last of these four degrees of penetration into the truth frees one from suffering and the prospect of further rebirth.

pravāranā. (P. pavāranā; T. dgag phye; C. zizi; J. jishi; K. chaja 自恣). In Sanskrit, "invitation" or "presentation," the monastic ceremony that marks the end of the annual rains retreat (VARsĀ). (The Tibetan translation denotes the "separation from prohibition" that accompanies the end of the rains retreat; the Chinese translation zizi has the connotation of "self-indulgence," suggesting that monks are then free to "follow their own bent.") The purity of the SAMGHA is reaffirmed by each monk by asking the community whether he committed any infraction of the code of discipline (PRĀTIMOKsA) during the period of the retreat. In the Southeast Asian traditions, the ceremony is held at the end of the rains retreat (varsā) on the full-moon day of the seventh or eighth lunar month (usually between September and November), at which time each monk resident at a monastery invites the monastic community to point out any wrongs he may have committed that were either seen, heard, or suspected. The pravāranā must be performed at a single site by all eligible members of a given saMgha, although if a monk is ill, he may dispatch his invitation through an intermediary. A monk guilty of an offense that has not been expiated may not participate. According to VINAYA strictures, the pravāranā ceremony may not be performed in the presence of the following kinds of persons: nuns, women in training to become nuns, male and female novices, persons who have seceded from the order, monastics guilty of a PĀRĀJIKA offense, monks who refuse to acknowledge their own wrongdoing (of three kinds), eunuchs, false monks who wear monastic attire without having been ordained, monks who have joined other religions, nonhumans, patricides, matricides, murderers of an ARHAT, seducers of nuns, schismatics, those who have shed the blood of a buddha, hermaphrodites, and laypersons. Traditionally on the pravāranā day, laypeople would come to the monastery and make offerings of necessary requisites to the monks throughout the day on behalf of their parents and deceased ancestors. The Chinese pilgrim YIJING (635-713) in his NANHAI JIGUI NEIFA ZHUAN describes pravāranā as an elaborate communal festival, with senior monks delivering protracted dharma lectures throughout the day and night; lamps were lit and flowers and incense offered as laypeople distributed gifts to the entire saMgha.

praxis ::: n. --> Use; practice; especially, exercise or discipline for a specific purpose or object.
An example or form of exercise, or a collection of such examples, for practice.


PRAYER. ::: The life of man is a life of wants and needs and therefore of desires, not only in his physical and vital, but in his mental and spiritual being. When he becomes conscious of a greater Power governing the world, he approaches it through prayer for the fulfilment of his needs, for help in his rough journey, for protection and aid in his struggle. Whatever crudi- ties there may be in the ordinary religious approach to God by prayer, and there are many, especially that attitude which ima- gines the Divine as if capable of being propitiated, bribed, flat- tered into acquiescence or indulgence by praise, entreaty and gifts and has often little te^td to the spirit in which he is approached, still this way of turning to the Divine is an essen- tial movement of our religious being and reposes on a universal truth.

The efficacy of prayer is often doubted and prayer itself supposed to be a thing irrational and necessarily superfluous and ineffective. It is true that the universal will executes always its aim and cannot be deflected by egoistic propitiation and entreaty, it is true of the Transcendent who expresses himself in the universal order that, being omniscient, his larger knowledge must foresee the thing to be done and it does not need direction or stimulation by human thought and that the individual's desires are not and cannot be in any world-order the true determining factor. But neither is that order or the execution of the universal will altogether effected by mechanical Law, but by powers and forces of which for human life at least, human will, aspiration and faith are not among the least important. Prayer is only a particular form given to that will, aspiration and faith. Its forms are very often crude and not only childlike, which is in itself no defect, but childish; but still it has a real power and significance. Its power and sense is to put the will, aspiration and faith of man into touch with the divine Will as that of a conscious Being with whom we can enter into conscious and living relations. For our will and aspiration can act either by our own strength and endeavour, which can no doubt be made a thing great and effective whether for lower or higher purposes, -and there are plenty of disciplines which put it forward as the one force to be used, -- or it can act in dependence upon and with subordination to the divine or the universal Will. And this latter way, again, may either look upon that Will as responsive indeed to our aspiration, but almost mechanically, by a sort of law of energy, or at any rate quite impersonally, or else it may look upon it as responding consciously to the divine aspiration and faith of the human soul and consciously bringing to it the help, the guidance, the protection and fruition demanded, yogaksemam vahamyaham. ~ TSOY, SYN

Prayer helps to prepare this relation for us at first on the lower plane even while it is (here consistent with much that is mere egoism and self-delusion; but afterwards we can draw towards the spiritual truth which is behind it. It is not then the givinc of the thing asked for that matters, but the relation itself, the contact of man’s life with God, the conscious interchange.

In spiritual matters and in the seeking of spiritual gains, this conscious relation is a great power; it is a much greater power than our own entirely self-reliant struggle and effort and it brings a fuller spiritual growth and experience. Necessarily, in the end prayer either ceases in the greater thing for which it prepared us, -- in fact the form we call prayer is not itself essential so long as the faith, the will, the aspiration are there, -- or remains only for the joy of the relation. Also its objects, the artha or interest it seeks to realise, become higher and higher until we reach the highest motiveless devotion, which is that of divine love pure and simple without any other demand or longing.

Prayer for others ::: The fact of praying and the attitude it brings, especially unselfish prayer for others, itself opens you to the higher Power, even if there is no corresponding result in the person prayed for. 'Nothing can be positively said about that, for the result must necessarily depend on the persons, whe- ther they arc open or receptive or something in them can res- pond to any Force the prayer brings down.

Prayer must well up from the heart on a crest of emotion or aspiration.

Prayer {Ideal)'. Not prayer insisting on immediate fulfilment, but prayer that is itself a communion of the mind and heart with the Divine*and can have the joy and satisfaction of itself, trusting for fulfilment by the Divine in his own time.


Prayer ::: The life of man is a life of wants and needs and th
   refore of desires, not only in his physical and vital, but in his mental and spiritual being. When he becomes conscious of a greater Power governing the world, he approaches it through prayer for the fulfilment of his needs, for help in his rough journey, for protection and aid in his struggle. Whatever crudities there may be in the ordinary religious approach to God by prayer, and there are many, especially that attitude which imagines the Divine as if capable of being propitiated, bribed, flattered into acquiescence or indulgence by praise, entreaty and gifts and has often little regard to the spirit in which he is approached, still this way of turning to the Divine is an essential movement of our religious being and reposes on a universal truth. The efficacy of prayer is often doubted and prayer itself supposed to be a thing irrational and necessarily superfluous and ineffective. It is true that the universal will executes always its aim and cannot be deflected by egoistic propitiation and entreaty, it is true of the Transcendent who expresses himself in the universal order that being omniscient his larger knowledge must foresee the thing to be done and it does not need direction or stimulation by human thought and that the individual’s desires are not and cannot be in any world-order the true determining factor. But neither is that order or the execution of the universal will altogether effected by mechanical Law, but by powers and forces of which for human life at least human will, aspiration and faith are not among the least important. Prayer is only a particular form given to that will, aspiration and faith. Its forms are very often crude and not only childlike, which is in itself no defect, but childish; but still it has a real power and significance. Its power and sense is to put the will, aspiration and faith of man into touch with the divine Will as that of a conscious Being with whom we can enter into conscious and living relations. For our will and aspiration can act either by our own strength and endeavour, which can no doubt be made a thing great and effective whether for lower or higher purposes,—and there are plenty of disciplines which put it forward as the one force to be used,—or it can act in dependence upon and with subordination to the divine or the universal Will. And this latter way again may either look upon thatWill as responsive indeed to our aspiration, but almost mechanically, by a sort of law of energy, or at any rate quite impersonally, or else it may look upon it as responding consciously to the divine aspiration and faith of the human soul and consciously bringing to it the help, the guidance, the protection and fruition demanded. Prayer helps to prepare this relation for us at first on the lower plane even while it is there consistent with much that is mere egoism and self-delusion; but afterwards we can draw towards the spiritual truth which is behind it. It is not then the giving of the thing asked for that matters, but the relation itself, the contact of man’s life with God, the conscious interchange. In spiritual matters and in the seeking of spiritual gains, this conscious relation is a great power; it is a much greater power than our own entirely self-reliant struggle and effort and it brings a fuller spiritual growth and experience. Necessarily in the end prayer either ceases in the greater thing for which it prepared us, —in fact the form we call prayer is not itself essential so long as the faith, the will, the aspiration are there,—or remains only for the joy of the relation. Also its objects, the artha or interest it seeks to realise, become higher and higher until we reach the highest motiveless devotion, which is that of divine love pure and simple without any other demand or longing.
   Ref: CWSA Vol. 23-24, Page: 566-67-68


presbyterian ::: a. --> Of or pertaining to a presbyter, or to ecclesiastical government by presbyters; relating to those who uphold church government by presbyters; also, to the doctrine, discipline, and worship of a communion so governed. ::: n. --> One who maintains the validity of ordination and

Psychic Powers ::: The lowest powers of the intermediate or soul-nature in the human being, and we are exercising andusing them all the time -- yes, and we cannot even control them properly! Men's emotional thoughts arevagrant, wandering, uncertain, lacking precision, without positive direction, and feebly governed. Theaverage man cannot even keep his emotions and thoughts in the grip of his self-conscious will. Hisweakest passions lead him astray. It is this part of his nature whence flow his "psychic powers." It isman's work to transmute them and to turn them to employment which is good and useful and holy.Indeed, the average man cannot control the ordinary psycho-astral-physical powers that he commonlyuses; and when, forsooth, people talk about cultivating occult powers, by which they mean merelypsychic powers, it simply shows that through ignorance they know not to what they refer. Their mindsare clouded as regards the actual facts. Those who talk so glibly of cultivating occult powers are just thepeople who cannot be trusted as real guides, for before they themselves can crawl in these mysteriousregions of life, they seem to desire to teach other people how to run and to leap. What most people reallymean, apparently, when they speak of cultivating occult powers is "I want to get power over otherpeople." Such individuals are totally unfit to wield occult powers of any kind, for the motive is in mostcases purely selfish, and their minds are beclouded and darkened with ignorance.The so-called psychic powers have the same relation to genuine spiritual powers that baby-talk has to thediscourse of a wise philosopher. Before occult powers of any kind can be cultivated safely, man mustlearn the first lesson of the mystic knowledge, which is to control himself; and all powers that later hegains must be laid on the altar of impersonal service -- on the altar of service to mankind.Psychic powers will come to men as a natural development of their inner faculties, as evolution performsits wonderful work in future ages. New senses, and new organs corresponding to these new senses, bothinterior and exterior, will come into active functioning in the distant future. But it is perilous both tosanity and to health to attempt to force the development of these prematurely, and unless the training anddiscipline be done under the watchful and compassionate eye of a genuine occult teacher who knowswhat he is about. The world even today contains hundreds of thousands of "sensitives" who are the firstfeeble forerunners of what future evolution will make common in the human race; but these sensitivesare usually in a very unfortunate and trying situation, for they themselves misunderstand what is in them,and they are misunderstood by their fellows. (See also Occultism)

punishments in Hell. The Manual of Discipline

puppyhood ::: n. --> The time or state of being a puppy; the time of being young and undisciplined.

Purification: Any process of ceremonial cleansing after a fault of commission or omission; any of the various disciplines or rituals designed for moral or spiritual cleansing.

Puritanism: A term referring, in general, to a purification of existing religious forms and practices. More specifically, Puritanism refers to that group of earnest English Protestants who broke with the Roman system more completely in objection to traditional ceremonies formalities and organizations. This moral earnestness at reformation led to the emphasis upon such commendable virtues as self-reliance, thrift, industry and initiative but it led also to unnatural self-denials and overly austere discipline. In this last respect Puritanism has come to mean an ascetic mode of living, an over-sensitive conscience and an undue repression of normal human enjoyments. Milton was Puritanism at its best. New England Puritanism in its most extreme expressions of Spartan discipline and its censorious interference with the behavior of others was Puritanism at its worst. -- V.F.

Pusa yingluo benye jing. (J. Bosatsu yoraku hongokyo; K. Posal yongnak ponop kyong 菩薩瓔珞本業經). In Chinese, "Book of the Original Acts that Adorn the Bodhisattva," in two rolls, translation attributed to ZHU FONIAN (fl. c. 390); a Chinese indigenous sutra (see APOCRYPHA) often known by its abbreviated title of Yingluo jing. The Yingluo jing was particularly influential in the writings of CHAN and TIANTAI exegetes, including such seminal scholastic figures as TIANTAI ZHIYI, who cited the sutra especially in conjunction with discussions of the BODHISATTVA MĀRGA and Mahāyāna VINAYA. The Yingluo jing is perhaps best known for its attempt to synthesize the variant schemata of the Buddhist path (mārga) into a comprehensive regimen of fifty-two BODHISATTVA stages: the ten faiths, the ten abidings, the ten practices, the ten transferences, and the ten grounds (see C. DAsABHuMI; BHuMI); these then culminate in the two stages of buddhahood, virtual or equal enlightenment (dengjue) and sublime enlightenment (miaojue), which the Yingluo jing calls respectively the immaculate stage (wugou di, S. *amalabhumi) and the sublime-training stage (miaoxue di). The Yingluo jing is one of the first texts formally to include the ten faiths in its prescribed mārga schema, as a preliminary level prior to the initiation onto the bodhisattva path proper, which is said to occur at the time of the first arousal of the thought of enlightenment (BODHICITTOTPĀDA) on the first level of the ten abidings. The text therefore adds an additional ten steps to the forty-two named stages of the path outlined in the AVATAMSAKASuTRA (C. Huayan jing), providing a complete fifty-two-stage path, one of the most comprehensive accounts of the mārga to be found in East Asian Buddhist literature. The Yingluo jing also offers one of the most widely cited descriptions of the threefold classification of Buddhist morality (C. sanju jingji; S. sĪLATRAYA), a categorization of precepts found typically in YOGĀCĀRA-oriented materials. The Yingluo jing describes these as (1) the moral code that maintains both the discipline and the deportments (= S. SAMVARAsĪLA) through the ten perfections (PĀRAMITĀ); (2) the moral code that accumulates wholesome dharmas (= S. kusaladharmasaMgrāhaka) through the eighty-four thousand teachings; and (3) the moral code that aids all sentient beings (= S. SATTVĀRTHAKRIYĀ), through exercising loving-kindness, compassion, sympathetic joy, and equanimity (viz. the four BRAHMAVIHĀRA). The Yingluo jing specifies that these three categories of precepts are the foundation of morality for all bodhisattvas. The provenance and authorship of the Pusa yingluo benye jing have long been matters of controversy. In the fifth-century Buddhist catalogue CHU SANZANG JI JI, the compiler Sengyou lists the Pusa yingluo benye jing among miscellaneous works by anonymous translators. In the 594 scriptural catalogue Zhongjing mulu, the scripture is ascribed to Zhu Fonian, while the LIDAI SANBAO JI instead claims that the text was translated by the dhyāna master Zhiyan in 427. Later cataloguers generally accept the attribution to Zhu Fonian, though some note that the translation style differs markedly from that found in other of his renderings. The attribution to Zhu Fonian is also suspect because it includes passages and doctrines that seem to derive from other indigenous Chinese sutras, such as the RENWANG JING, FANWANG JING, etc., as well as passages that appear in earlier Chinese translations of the AVATAMSAKASuTRA, PUSA BENYE JING, SHENGMAN JING, Pusa dichi jing, and DA ZHIDU LUN. Both internal and external evidence therefore suggests that the Yingluo jing is a Chinese apocryphon from the fifth century. ¶ The Pusa yingluo benye jing should be distinguished from the Pusa benye jing ("Basic Endeavors of the Bodhisattvas"), translated by ZHI QIAN (fl. c. 220-252), an authentic translation that offers one of the earliest accounts of the ten stages (S. dasavihāra, DAsABHuMI) translated into Chinese. (It is usually known by its abbreviated title of Benye jing.) This text seems to combine the accounts of the ten bodhisattva stages found in the GAndAVYuHA (viz., AvataMsakasutra) and the MAHĀVASTU and may have been the inspiration for the composition of this indigenous Chinese sutra. (Zhu Fonian also translated a Pusa yingluo jing, which may be how his name became associated with this apocryphal Pusa yingluo benye jing.)

qinggui. (J. shingi; K. ch'onggyu 清規). In Chinese, lit. "rules of purity" or "rules for the pure (assembly)," a genre of monastic codes compiled by adherents within the CHAN tradition. According to such Song-period genealogical records as the JINGDE CHUANDENG LU, the Tang Chan master BAIZHANG HUAIHAI (720-814) composed the first such Chan code, entitled the BAIZHANG QINGGUI ("Baizhang's Rules of Purity"), in order to establish an independent Chan discipline distinct from the normative VINAYA tradition; his qinggui is not extant, however, and modern scholars doubt that it ever existed. There might have been some Chan monastic codes as early as the Tang dynasty, influenced by such Chinese codes as DAO'AN's (312-384) Sengni guifan ("Standards for Monks and Nuns") or DAOXUAN's (596-667) Jiaojie xinxue biqiu xinghu lüyi ("Exhortation on Manners and Etiquette for Novices in Training"). However, the oldest surviving Chan code is the CHANYUAN QINGGUI compiled by the YUNMEN ZONG master CHANGLU ZONGZE (d. c. 1107). These types of texts were typically composed by the founding abbots of monasteries and thus include their vision of how monks in their monasteries should conduct themselves. These codes deal with daily routines in the monastery, monthly schedules, annual festivals, titles and duties of the administrative monks in the monastery, and outlines of various religious services. They may also include monastic rules and regulations related to state policies regarding SAMGHA administration, such as rules on travel permits and the election of abbots. The codes differed in content, since each monastery compiled its own in accord with its own needs, e.g., as to whether it was a public or private monastery. For this reason, the Yuan Emperor Shun (r. 1333-1368) eventually compiled a unified code based on the rules attributed to Baizhang, entitled the Chixiu Baizhang qinggui. Although the term qinggui originally referred to the monastic codes associated with the Chan school, it later came to be used as a general term for the monastic codes used by other schools, such as in the TIANTAI monk Ziqing's (fl. fourteenth century) Jiaoyuan qinggui ("Pure Rules for the Garden of Doctrine") compiled in 1347. See also BCA' YIG.

Rāma IV. (Mongkut) (1804-1868). Thai monarch who spent twenty-seven years as a monk before becoming king of Siam. As a monk between 1824 and 1851 (his ordination name was VajiraNāna), Mongkut's studies led him to conclude that the VINAYA was not being strictly observed by the Thai SAMGHA and that many rituals performed by monks did not derive from the Buddha's teachings. In 1830, he organized a small group of reformist monks called the THAMMAYUT nikai (P. Dhammayuttikanikāya), "the group that adheres strictly to the dharma," in contrast to what came to be known as the MAHANIKAI (P. Mahānikāya), the "great congregation" of monks who continued to follow the then-normative practices of Thai Buddhism. To establish this new reform tradition of Thai Buddhism, Mongkut drew on what he considered to be a pure ordination lineage from the Mon people of Burma (Myanmar). Prince Mongkut also sought to produce an authentic recension of the Pāli canon after finding the extant editions deficient and incomplete. His new movement emphasized study of the tipitaka (S. TRIPItIKA) as the basis for understanding Buddhist doctrine and rejected as unorthodox many Buddhist texts popular in Thai Buddhism (such as the Traiphumikatha as well as the JĀTAKA tales). The Thammayut movement also stressed proper monastic discipline, particularly details such as the correct way of wearing the robes (TRICĪVARA) and carrying the alms bowl (PĀTRA), as well as the proper demarcation of monastic space (SĪMĀ). Mongkut's reforms began a trend that led to the SAnGHA ADMINISTRATION ACT, passed in 1902, establishing uniform practices for all monks throughout the country. Mongkut had considerable interaction with Western missionaries and was sensitive to their bias regarding Christianity's supposed superiority over Buddhism because of its affinities for science and technology. In possible response to this European influence, Mongkut and the Thammayut movement also emphasized the rational aspects of Buddhism that sought to make their religion compatible with science and modernity. Mongkut eventually became abbot of WAT BOWONNIWET (Wat Bovoranives) in the Thai capital of Bangkok, which continues to be the headquarters of the Thammayut sect. After Mongkut ascended to the throne, the Thammayut continued to be closely associated with the royal court; the majority of Thai monks, however, have remained in the Mahanikai order. Rāma IV, to the chagrin of many Thais, is the historical (if fanciful) figure behind Anna Leonowens's memoir about her experience in the Thai court as tutor to Mongkut's children, which became the inspiration for Margaret Landon's book Anna and the King of Siam and the Rodgers and Hammerstein musical The King and I.

reclaim ::: v. t. --> To claim back; to demand the return of as a right; to attempt to recover possession of.
To call back, as a hawk to the wrist in falconry, by a certain customary call.
To call back from flight or disorderly action; to call to, for the purpose of subduing or quieting.
To reduce from a wild to a tamed state; to bring under discipline; -- said especially of birds trained for the chase, but also


relax ::: n. --> To make lax or loose; to make less close, firm, rigid, tense, or the like; to slacken; to loosen; to open; as, to relax a rope or cord; to relax the muscles or sinews.
To make less severe or rigorous; to abate the stringency of; to remit in respect to strenuousness, earnestness, or effort; as, to relax discipline; to relax one&


"Religion in fact is not knowledge, but a faith and aspiration; it is justified indeed both by an imprecise intuitive knowledge of large spiritual truths and by the subjective experience of souls that have risen beyond the ordinary life, but in itself it only gives us the hope and faith by which we may be induced to aspire to the intimate possession of the hidden tracts and larger realities of the Spirit. That we turn always the few distinct truths and the symbols or the particular discipline of a religion into hard and fast dogmas, is a sign that as yet we are only infants in the spiritual knowledge and are yet far from the science of the Infinite.” The Synthesis of Yoga*

“Religion in fact is not knowledge, but a faith and aspiration; it is justified indeed both by an imprecise intuitive knowledge of large spiritual truths and by the subjective experience of souls that have risen beyond the ordinary life, but in itself it only gives us the hope and faith by which we may be induced to aspire to the intimate possession of the hidden tracts and larger realities of the Spirit. That we turn always the few distinct truths and the symbols or the particular discipline of a religion into hard and fast dogmas, is a sign that as yet we are only infants in the spiritual knowledge and are yet far from the science of the Infinite.” The Synthesis of Yoga

"Religion is that instinct, idea, activity, discipline in man which aims directly at the Divine.” Social and Political Thought

“Religion is that instinct, idea, activity, discipline in man which aims directly at the Divine.” Social and Political Thought

Rickert, Heinrich: (1863-1936) Believing that only in system philosophy achieves its ends, Rickert established under the influence of Fichte a transcendental idealism upon an epistemology which has nothing to do with searching for connections between thought and existence, but admits being only as a being in consciousness, and knowledge as an affirming or negating, approving or disapproving of judgments. Hence, philosophy is one of norms in which the concept of reality dissolves into a concept of value, while consciousness ceases to be an individual phenomenon and becomes impersonal and general. Value exists not as a physical thing but in assent and our acknowledging its validity. In this we are guided by meaning and obligated by the ought. Method distinguishes history as the discipline of the particular from science which must advance beyond fact-gathering to the discovery of general laws, and from philosophy which seeks absolute cultural values through explanation, understanding, and interpretation.

rigid ::: a. --> Firm; stiff; unyielding; not pliant; not flexible.
Hence, not lax or indulgent; severe; inflexible; strict; as, a rigid father or master; rigid discipline; rigid criticism; a rigid sentence.


Risshu. [alt. Ritsushu] (律宗). In Japanese, "School of Discipline," one of the so-called six schools of the Nara tradition of early Japanese Buddhism (see NARA BUDDHISM, SIX SCHOOLS OF); the term is also sometimes seen transcribed as RITSUSHu. Although its origins are uncertain, a decree by the Grand Council of State (J. Daijokan) in 718 acknowledged Risshu as one of major schools of Buddhism in the Japanese capital of Nara. The school is dedicated to the exegesis and dissemination of the rules of Buddhist VINAYA, especially those associated with the SIFEN LÜ ("Four-Part Vinaya") of the DHARMAGUPTAKA school. Rather than an established religious institution, the Risshu, like the other contemporaneous schools of the Nara period (710-974), should instead be considered more of an intellectual tradition or school of thought. Risshu arose as an attempt to systematize monastic rules and practices on the basis of Chinese translations of Indian vinaya texts. Throughout the first half of the eighth century, Japanese monks relied on the Taiho Law Code (701), a set of government-mandated monastic regulations, to guide both their ordination ceremonies (J. jukai) and their conduct. Realizing that Japan lacked proper observance of the vinaya, Nara scholars who had studied monastic discipline in China sought the aid of GANJIN (C. Jianzhen; 687-763), a well-known Chinese master of the NANSHAN LÜ ZONG (South Mountain School of Discipline), the largest of the three vinaya traditions of China. Their attempts to use Ganjin to establish an orthodox ordination ceremony in Japan met with considerable resistance, first from the Chinese court, which did not want to part with Ganjin, and second with entrenched interests in Nara, which had grown accustomed to the Taiho regulations. After five failed attempts to travel to Japan at these monks' invitation, Ganjin finally arrived in Japan in 754. Then sixty-six and blind, Ganjin finally established an ordination platform that summer at the great Nara monastery of ToDAIJI. Soon thereafter, two more ordination platforms were erected under the jurisdiction of Risshu: one at Yakushiji in Shimotsuke province (in present-day Tochigi prefecture), and one at Kanzeonji in Chikuzen province (in present-day Fukuoka prefecture). In his later years, Ganjin also founded the monastery of ToSHoDAIJI in Nara, where he trained monks according to his own codification of the rules. Risshu and the other Nara schools fell into a period of decline over the course of the Heian period (794-1185), which ultimately set the stage for a restoration of Risshu in the early Kamakura period (1185-1333). Under the leadership of the Tendai priest Shunjo (1166-1227), who had studied in China, a group of monks with interests in vinaya assembled at Sennyuji in Kyoto. They would later become identified as the Hokkyo, or "northern capital," branch of the Risshu school, in contrast to the Nankyo (southern capital) branch in Nara. Monks in Nara also attempted to restore Risshu, as exemplified by Kakujo's (1194-1249) move to Toshodaiji and the efforts of Eizon (1201-1290), who incorporated esoteric practice (see MIKKYo) in his restoration of Risshu at Saidaiji in Nara. Today, Risshu survives in the two monasteries of Toshodaiji and Saidaiji, although the latter was officially joined with the SHINGONSHu during the Meiji Restoration (1868-1912).

ruled ::: controlled, guided, or disciplined.

Ryogen. (良源) (912-985). In Japanese, "Virtuous Fount"; a tenth-century exponent of the TENDAISHu during the Heian Period, also known posthumously as Jie Daishi. Born in omi province (present-day Shiga prefecture), Ryogen became the eighteenth appointed head (zasu) of the Tendai school in 966 and spent the last nineteen years of his life at ENRYAKUJI reforming monastic discipline, promoting doctrinal studies, and writing works of his own. He used strategic political alliances to help what was then a marginalized Tendai school become the most powerful religious institution in Japan; in addition, he raised funds both to reconstruct burned monastic buildings on HIEIZAN and to construct new monasteries within its precincts. In response to escalating disputes among regional monastic communities, Ryogen also established in 970 the first permanent fighting force to defend and serve the interests of the Mt. Hiei monks. While this move appears to contradict a set of reforms he had previously issued that forbade his monks from carrying weapons, it seems that his first troops may actually have been hired mercenaries rather than "monk soldiers" (J. SoHEI). Among Ryogen's disciples, perhaps the best known is GENSHIN (942-1017), the author of the influential oJo YoSHu.

sadhak&

sadhana (sadhana; sadhan) ::: spiritual discipline; practice of yoga; the sadhana process or method leading to siddhi. ssadhana-ksetra

sadhana. ::: spiritual discipline; spiritual practice performed for the purpose of preparing oneself for Self-realisation; the means by which liberation is attained &

sadhu. ::: a noble person, or one who has realised the Self; an ascetic or one who has renounced the world in quest of liberation; seeker of Truth; one who is practising spiritual disciplines; one who has dedicated his life to spiritual endeavour; engaged in the pursuit and enjoyment of the bliss of the Self

sadvārgika. (P. chabbaggiya; T. drug sde; C. liuqun [biqiu]; J. rokugun [biku]; K. yukkun [pigu] 六群[比丘]). In Sanskrit, the "group of six," a notorious group of six mischievous monks (BHIKsU), whose misbehavior led to the promulgation of many rules of conduct for the Buddhist order. According to the tradition, the rules of the VINAYA were not formulated hypothetically. Instead, when a monk acted in an inappropriate way, the Buddha would then make a rule prohibiting that action in the future. Thus, for each infraction, the vinaya provides an account of the circumstances that led to its formulation. The names of these six monks, individually and collectively, figure prominently in an inordinate number of those accounts. They are also often portrayed as actively resisting the enforcement of the rules of discipline. The names of the members of this infamous group of malefactors differ in Sanskrit and Pāli sources. In Sanskrit, they are usually listed as Nanda, Upananda, Udāyin (alt. Kālodāyin), Chanda, Asvaka, and Punarvasu. The Pāli typically gives instead Assaji, Punabhasu, Panduka, Lohitaka, Mettiya, and Bhummajaka. According to Pāli sources, prior to their ordination, they were acquaintances of each other, living in sRĀVASTĪ. Unable to earn a living, they decided to enter the order. Deciding that it was unwise to remain together, they divided into three groups of two (Assaji and Punabhasu, Panduka and Lohitaka, and Mettiya and Bhummajaka). Each pair attracted a following of five hundred monks. The followers of Panduka and Lohitaka, living at JETAVANA, were the most virtuous, remaining near the Buddha and accompanying him in his travels. Some sources also offer a salutary motivation behind their frequent transgressions: to provide a wide range of test cases leading to specific monastic rules, so that the SAMGHA would be protected against future unscrupulous behavior.

SāmaNNaphalasutta. (S. srāmanyaphalasutra; C. Shamenguo jing; J. Shamongakyo; K. Samun'gwa kyong 沙門果經). In Pāli, the "Discourse on the Fruits of Mendicancy," the second sutta of the DĪGHANIKĀYA (a separate DHARMAGUPTAKA recension appears as the twenty-seventh sutra in the Chinese translation of the DĪRGHĀGAMA; another unidentified recension also is included in the Chinese translation of the EKOTTARĀGAMA). The patricide king AJĀTAsATRU (P. Ajātasattu) and the physician JĪVAKA visit the Buddha dwelling at Jīvaka's mango grove, Ambavana. Impressed by the silence and discipline of the Buddha's disciples gathered there, Ajātasatru thinks that it would be good if his own son, Udayabhadra (P. Udāyibaddha), were to join such an assembly of mendicants. He asks the Buddha about the benefits of mendicancy here and now, such that men would put aside worldly pursuits and join the Buddhist order. According to the Pāli recension, he states that he had already put this question to six other famous recluses of the day-namely, PuRAnA-KĀsYAPA, MASKARIN GOsĀLĪPUTRA, AJITA KEsAKAMBALA, KAKUDA KĀTYĀYANA, NIRGRANTHA-JNĀTĪPUTRA, and SANJAYA VAIRĀtĪPUTRA (P. Purana Kassapa, Makkhali Gosāla, Ajita Kesakambala, Pakudha Kaccāyana, Nigantha Nātaputta and SaNjaya Belattiputta)-but received no satisfactory answer. In response to the king's query, the Buddha describes the immediate benefits of mendicancy from the most mundane to the most exalted. He notes that even a servant or householder who becomes a mendicant receives the honor of kings. Moreover, the mendicant is free of taxation and the burden of supporting a family and learns control of the senses, mindfulness (SMṚTI, P. sati) and contentment. Being content, the mendicant becomes glad and calm, which provide the foundation for attaining the four meditative absorptions (DHYĀNA, P. JHĀNA). Higher than any of these and on the basis of having mastered the four meditative absorptions, the mendicant can develop the six higher knowledges or supranormal powers (ABHIJNĀ, P. abhiNNā), which culminate in enlightenment and liberation from the cycle of rebirth. Upon hearing this discourse, Ajātasatru expressed regret at having murdered his father and took refuge in the Buddha. After the king's departure, the Buddha noted to his disciples that were it not for the fact that the king had murdered his father, he would have attained the stage of stream-enterer (SROTAĀPANNA) then and there.

Samantapāsādikā. (C. Shanjianlü piposha; J. Zenkenritsubibasha; K. Son'gyonyul pibasa 善見律毘婆沙). In Pāli, lit. "Entirely Pleasing"; the title of a fifth-century commentary on the VINAYAPItAKA, written in Sri Lanka by the renowned exegete BUDDHAGHOSA. The Samantapāsādikā contains a lengthy introduction called Bāhiranidāna, which recounts the early history of the dispensation from the death of the Buddha through the convocation of the first three Buddhist councils (see SAMGĪTĪ) and to the recitation of the VINAYA in Sri Lanka by MAHĀRIttHA during the reign of the Sinhalese king DEVĀNAMPIYATISSA. A translation of the Bahīranidāna appears in the Pali Text Society's English translation series as The Inception of Discipline. The remainder of the Samantapāsādikā covers a broad array of topics, touching on many points of historical and geographical interest. The commentary makes reference to the specific locations of a host of Indian VIHĀRAs and CAITYAs (P. cetiya). It also offers details on the life and works of AsOKA, BIMBISĀRA, AJĀTAsATRU, and other Indian kings as well as information on the missionaries that Asoka sent throughout South and Southeast Asia. The Samantapāsādikā includes an account of the life of the elder MOGGALIPUTTATISSA, compiler of the KATHĀVATTHU in the Pāli ABHIDHAMMAPItAKA. The three classifications of vinaya, SUTTA, and abhidhamma pitakas are also explained by Buddhaghosa in this commentary.

samatha. (P. samatha; T. zhi gnas; C. zhi; J. shi; K. chi 止). In Sanskrit, variously translated as "calmness," "serenity," "quiescence," or "tranquillity" (and sometimes as "stopping," following the Chinese rendering of the term); one of the two major branches of Buddhist meditative cultivation (BHĀVANĀ), along with insight (VIPAsYANĀ). Calmness is the mental peace and stability that is generated through the cultivation of concentration (SAMĀDHI). samatha is defined technically as the specific degree of concentration necessary to generate insight (VIPAsYANĀ) into reality and thus lead to the destruction of the afflictions (KLEsA). samatha is a more advanced degree of concentration than what is ordinarily associated with the sensuous realm (KĀMADHĀTU) but not fully that of the first meditative absorption (DHYĀNA), viz., the first absorption associated with the subtle-materiality realm (RuPĀVACARADHYĀNA). According to the YOGĀCĀRABHuMI and the ABHIDHARMASAMUCCAYA, samatha is the fundamental state (maula) of each of the four concentrations (dhyāna) and attainments (SAMĀPATTI), in distinction to a neighboring part that is preparatory to that fundamental state (see SĀMANTAKA), which is vipasyanā. The process of meditative cultivation that culminates in calmness is described in one account as having nine stages. In the account found in the MADHYĀNTAVIBHĀGA, for example, there are eight forces that operate during these stages to eliminate five hindrances: viz., laziness, forgetting the object of concentration, restlessness and worry, insufficient application of antidotes (anabhisaMskāra), and over-application of the antidotes (abhisaMskāra). During the initial stage, when first placing the mind on its object, the first hindrance, laziness, is counteracted by a complex of four motivational mental factors: CHANDA (desire-to-do), vyāyāma (resolve), sRADDHĀ (faith), and PRAsRABDHI (pliancy or readiness for the task). When the cultivation of calmness has reached a slightly more advanced stage, mindfulness (SMṚTI) counteracts the forgetfulness that occurs when concentration wanders away from the meditation object. When a stream of concentration is first achieved, a meta-awareness called introspection or clear comprehension (SAMPRAJANYA) operates to counteract dullness and restlessness. Finally, in the last stages of the process, there is an application (abhisaMskāra) in order to heighten the intensity of the concentration to the requisite level, and to avoid the subtle overexcitement that comes with feelings of great ease; and just prior to the attainment of samatha, there is the setting aside of any application of conscious effort. At that point, calmness continues on its own as a natural stream of tranquillity, bringing great physical rapture (PRĪTI) and mental ease (SUKHA) that settles into the advanced state of serenity called samatha. ¶ In the context of monastic discipline, samatha, in its denotation as calming, is also used technically to refer to the formal settlement of monastic disputes. See ADHIKARAnAsAMATHA; SAPTĀDHIKARAnAsAMATHA.

saMbhinnapralāpāt prativirati. (P. samphappalāpā pativirata; T. ngag 'khyal ba spong ba; C. bu qiyu; J. fukigo; K. pul kio 不綺語). In Sanskrit, "[the monk] abstains from idle chatter," one of ten wholesome (KUsALA) ways of action (see KARMAPATHA); it refers to the effort or vow to abstain from speech that is either nonsensical or unwholesome. As a moral offense, speaking idly or nonsensically is of greater or lesser severity depending upon how often one engages in it. According to the CulAHATTHIPADOPAMASUTTA in the Pāli MAJJHIMANIKĀYA, one who abstains from idle chatter instead speaks at the right time (kālavādī), speaks only of facts (bhutavādī), speaks of the goal (atthavādī), speaks of the teaching (dhammavādī), and speaks of religious discipline (vinayavādī).

SAMYAMA. ::: Method of self-control as practised, in the system of spiritual discipline known as Raja Yoga ; a concentra- tion, directing or dwelling of the consciousness.

samyama. ::: the three disciplines of one-pointedness of mind, meditation and staying quiet in blissful awareness all practiced simultaneously; an all-complete condition of balance and repose

Sankaracharya did this in three ways: first by writing commentaries on the great Upanishads and the Bhagavad-Gita which revealed the original message of these old writings; secondly, by himself composing a series of original works, such as Ata-bodha, Ananda-lahari, Jnana-bodhini, and Mani-ratna-mala, as well as catechisms and manuals for students wishing to follow the path of wisdom; thirdly, by a system of reform and discipline within the Brahmin order itself, which if accepted and faithfully followed would so purify and clarify the mind and body, that his disciples finally became fit to receive his precepts.

Sankaracharya (Sanskrit) Śaṅkarācārya, Śaṃkarācārya [from Saṅkara a personal name + ācarya teacher] The beneficent teacher; one of the greatest initiates of India. The Upanishads, Gautama Buddha, and Sankaracharya are considered by many to be the three lights of the wisdom of India. In a very mystical way Sankaracharya was Buddha’s esoteric successor. He was an avatara, as was Jesus. Sankaracharya set himself to preserve the wisdom previously lighted, or brought to men, by Gautama Buddha. By his pure living and high thinking, causing an outpouring of lofty spiritual and intellectual thought from his very soul-life, he kindled the truth in the hearts of many who had lost it through following dogmatic trends of religion, rather than holding to the inner spirit of the ancient teachings. Sankaracharya worked mostly with the Brahmin order — the highest caste in India — where the advantages of heredity, of ages of high ideals and rigid discipline, could most easily, if accepted, receive the pure truths, and also could best supply a body of men fitted by character and training to master the higher knowledge, sustain it, and pass it on.

sannyasa &

sattvārtha. (T. sems can gyi don; C. raoyi youqing; J. nyoyakuujo; K. yoik yujong 饒益有情). In Sanskrit, the "welfare of sentient beings," a term that occurs in Buddhist morality in the phrase sattvārthakriyāsīla, "the precept of acting for the welfare of sentient beings," the third of the bodhisattva's "three sets of pure precepts" (trividhāni sīlāni, see sĪLATRAYA) as systematized in the BODHISATTVABHuMI. This set refers to practices that accrue to the welfare of others, in distinction to the saMvarasīla, or "restraining precepts," which refers to the HĪNAYĀNA rules of discipline (PRĀTIMOKsA) that help adepts restrain themselves from all types of unwholesome conduct; and practicing all types of virtuous deeds (kusaladharmasaMgrāhakasīla), which accumulates the various sorts of wholesome conduct. The welfare of sentient beings emphasizes a more active involvement in the lives of others through such deeds as nursing the sick, offering charity to the poor, protecting the helpless from harm, comforting the afflicted, and providing hospitality to travelers. It also includes more unusual forms of aid, such as using one's supranormal powers to reveal to potential transgressors the consequences of suffering in hell. The welfare of sentient beings is ultimately achieved by teaching them the dharma. In the case of the bodhisattva, sarvasattvārtha, the "welfare of all sentient beings," is one of the two goals that bodhisattvas have vowed to achieve, the other being buddhahood. It is said that by achieving buddhahood, the bodhisattva fulfills two aims or goals, his own welfare (SVĀRTHA) and the welfare of others (PARĀRTHA), the latter term being a synonym of sattvārtha. Of the three buddha bodies (BUDDHAKĀYA), the SAMBHOGAKĀYA and NIRMĀnAKĀYA are described as bodies that serve the welfare of others, and the DHARMAKĀYA is described as completing one's own aims or welfare.

Saturnalia (Latin) [from Saturnus Saturn] A Roman festival held on the 17th of December and for a week following, honoring the deity Saturnus; undoubtedly this was the beginning of the occult festival held in celebration of the winter solstice. Saturnus was identified by Roman scholars with the Greek Kronos, though his attributes at times are rather those of Demeter, who presides over the gifts of earth. Legend states that Tullus Hostilius founded the festival, but also that Romulus founded it under the name of Brumalia [from bruma winter solstice]. This is the time when the sun enters Capricorn, one of the houses of Saturn. The observances described are almost identical with those which we associate with Christmas; and Christmas again links up with a Norse version of the solstice festival. There was a general relaxation of discipline and social barriers; a spirit of joy and mirth; the interchange of gifts; abolition of distinctions of rank and social casts; no fighting or punishment. All over Europe, in Ancient Mexico, and in many other places, candles or fires were lighted. Even the harmless familiar Christmas and New Year festivals are themselves but exoteric forms of what in its essence was a dramatic presentation of the mysteries of initiation appropriate to this particular one of the four sacred seasons. Saturnalia has got its present meaning from the licentiousness into which this celebration degenerated.

Scheler, Max (1874-1928) was originally a disciple of Rudolf Eucken, but joined early -- at the University of Munich -- the Husserl circle of phenomenologists, of which school he became one of the leading exponents. Moving from Kantianism and Eucken-personalism into phenomenology, he later espoused successively positions which may be called a synthesis between phenomenology and Catholic philosophy, sociological dynamism, and ideo-realistic humanism. He was the psychologist, ethicist, and religious and social philosopher of the phenomenological movement. In common with other phenomenologists, Scheler's doctrine begins with the assertion of an inherent correlation of the essences of objects with the essences of intentional experience. His unique contributions lie in the comprehensiveness of his vision, in his interpretation of the value-qualities of being; of emotional experience, especially love, as the key for the disclosure of being; of a hierarchy of concrete ("material" as against formal) values; of an analysis of "resentment" as a thorough grudge (rancour) perverted emotional attitude towards the values of life; of his definition of "person" as the concrete unity of acts; of his acknowledgment of total personality beyond individual persons; of his definition of "ethos" as a preferential system of values determinative for the validity of any specific thought-form; of his development of the sociology of knowledge as a distinct discipline within cultural sociology; and of his working out of a philosophical anthropology showing man's position in and towards the whole of being. His most important works include: Die transzendentale und die psychologische Methode (1900); Der Formalismus in der Ethik und die materiale Wertethik (1916); Vom Ewigen in Menschen (1921); Wesen und Formen der Sympathie (1923); Schriften zur Soziologie und Weltanschauungslehre (3 vols., 1923-1924); Die Wissensformen und dte Gesellschaft (1926); Die Stellung des Menschen in Kosmos (1928); Philosophische Weltanschauung (1929); Zur Ethik und Erkenntnislehre (1933).

schooled ::: educated, trained (a person, his mind, powers, tastes, etc.); to render wise, skilful, or tractable by training or discipline.

schooling ::: p. pr. & vb. n. --> of School ::: n. --> Instruction in school; tuition; education in an institution of learning; act of teaching.
Discipline; reproof; reprimand; as, he gave his son a good schooling. html{color:


schoolmaster ::: n. --> The man who presides over and teaches a school; a male teacher of a school.
One who, or that which, disciplines and directs.


schoolship ::: n. --> A vessel employed as a nautical training school, in which naval apprentices receive their education at the expense of the state, and are trained for service as sailors. Also, a vessel used as a reform school to which boys are committed by the courts to be disciplined, and instructed as mariners.

Science, philosophy of: That philosophic discipline which is the systematic study of the nature of science, especially of its methods, its concepts and presuppositions, and its place in the general scheme of intellectual disciplines.

scleragogy ::: n. --> Severe discipline.

scourge ::: n. --> A lash; a strap or cord; especially, a lash used to inflict pain or punishment; an instrument of punishment or discipline; a whip.
Hence, a means of inflicting punishment, vengeance, or suffering; an infliction of affliction; a punishment.
To whip severely; to lash.
To punish with severity; to chastise; to afflict, as for sins or faults, and with the purpose of correction.


Seer In its highest sense, one who discerns truths clearly by the use of the real inner vision, the Eye of Siva; who can see throughout the ranges of space and time belonging to a universe — not barring intuitions of the spaces and times of other surrounding universes. But it is also used for a number of varying degrees of ability to see clairvoyantly in the astral light. Swedenborg is sometimes called a seer, which he was in small degree, but because he was untrained, what he saw was mainly peculiar to himself, as is the case with seers of the same class. Instructions for aspirants to wisdom are replete with warnings as to the manifold dangers and deceptions of the astral light, and the obstacles thrown up by the unpurified and undisciplined nature of the disciple. The ability to become a true spiritual seer using the inner eye, means the fruits of many lives of aspiration and training, involving the successful passing of many trials and initiations. The science called gupta-vidya is due to the collaboration and teaching of real seers, whose trained faculties enable them to have direct vision of actualities.

self-discipline ::: n. --> Correction or government of one&

sepoy ::: n. --> A native of India employed as a soldier in the service of a European power, esp. of Great Britain; an Oriental soldier disciplined in the European manner.

Seraph: In certain occult disciplines, a master (q.v.) who initiates acolytes or neophytes in the greater mysteries.

severe ::: superl. --> Serious in feeeling or manner; sedate; grave; austere; not light, lively, or cheerful.
Very strict in judgment, discipline, or government; harsh; not mild or indulgent; rigorous; as, severe criticism; severe punishment.
Rigidly methodical, or adherent to rule or principle; exactly conformed to a standard; not allowing or employing unneccessary ornament, amplification, etc.; strict; -- said of style, argument, etc.


severity ::: n. --> The quality or state of being severe.
Gravity or austerity; extreme strictness; rigor; harshness; as, the severity of a reprimand or a reproof; severity of discipline or government; severity of penalties.
The quality or power of distressing or paining; extreme degree; extremity; intensity; inclemency; as, the severity of pain or anguish; the severity of cold or heat; the severity of the winter.
Harshness; cruel treatment; sharpness of punishment; as,


shila. ::: conduct; good behavior; right discipline; morality; quality or property; stone; rock

Shwegyin Sayadaw. (1822-1893). In Burmese, "Senior Monk from Shwegyin," honorific title of U Zagara (P. Jāgara), a prominent nineteenth-century reformist scholar-monk and founder of the SHWEGYIN GAING, which today is the second largest monastic fraternity (B. GAING; P. GAnA) in the Burmese sangha (S. SAMGHA). U Zagara was born in Shwegyin village near Shwebo in Upper Burma. As a novice (P. sāmanera; S. sRĀMAnERA) and as a young monk (P. BHIKKHU; S. BHIKsU) he studied under many of the prominent abbots of his time, and according to some sources was a colleague of the learned and ultra-orthodox Okpo Sayadaw, U Okkamwuntha (P. OkkaMvaMsa), founder of the DWAYA GAING, in British-occupied Lower Burma. Like the Okpo Sayadaw, U Zagara emphasized Pāli scholarship and scrupulous attention to monastic discipline (P. VINAYA) as the foundation of the Buddha's religion (P. sāsana; S. sĀSANA), qualities which brought him to the attention of the Burmese king, MINDON (r. 1853-1878). King Mindon, who had inaugurated a revival and reform of Buddhism throughout his kingdom, appointed U Zagara as a royal preceptor (B. SAYADAW) and built for him an elaborate monastic complex at the foot of Mandalay Hill. This attention soon brought U Zagara into conflict with the powerful THUDHAMMA Council, a royally appointed ecclesiastical body charged with governing the Burmese sangha of the kingdom. After a falling out with the Thudhamma patriarch (B. thathanabaing; P. SAnGHARĀJĀ), U Zagara petitioned the king for autonomy (P. ganavimutti) from Thudhamma control, which the king granted. He and his disciples thus formed the nucleus of the new Shwegyin gaing. Some years after the death of the Thudhamma patriarch, during the reign of Burma's last king, Thibaw (1878-1885), U Zagara was invited along with another senior monk to jointly head the Thudhamma Council. U Zagara declined the offer, focusing his energies instead on expanding the reach of the Shwegyin gaing throughout Upper and Lower Burma. The strong emphasis placed by U Zagara and his successors on Buddhist scholarship, monastic discipline, and strict institutional organization of member monasteries allowed the Shwegyin gaing to successfully weather the tumultuous years following the British conquest of the Burmese kingdom in 1885, which saw the dissolution of the Thudhamma Council and disestablishment of Buddhism as the state religion.

Shwegyin. The second largest monastic fraternity (B. GAING; P. GAnA) of modern Myanmar (Burmese) Buddhism comprising approximately five percent of the monastic population of the country. It is preceded in size by the majority THUDHAMMA GAING, which comprises 85-90% of the Burmese monkhood. The Shwegyin gaing was founded in the mid-nineteenth century and was one of three reformist monastic gaing to emerge during the reign of the Burmese king, MINDON (r.1853-1878), along with the DWAYA GAING and the Hngettwin gaing. The Shwegyin gaing takes its name from its founder, the first SHWEGYIN SAYADAW, U Zagara (P. Jāgara) (1822-1893), a renowned scholar-monk from the village of Shwegyin in Upper Burma. U Zagara was especially strict in his observance of VINAYA and insisted, as did the leaders of the other reformist gaing, that monks who scrupulously followed the vinaya were in no need of oversight by the royally appointed THUDHAMMA Council, an ecclesiastical body established to govern the Burmese sangha (S. SAMGHA) throughout the kingdom. King Mindon granted U Zagara and his disciples autonomy (P. ganavimutti) from Thudhamma control in 1860, marking the beginning of the Shwegyin gaing as an independent self-governing monastic fraternity. The Shwegyin Sayadaw established a network of monasteries in Upper and Lower Burma that were uniform in practice and institutional structure and regulated by its own gaing-specific hierarchical leadership. The Shwegyin gaing thus replicated for itself a system of monastic governance that the Thudhamma Council had been designed to provide for the Burmese sangha as a whole. This internal organization, along with the fraternity's emphasis on monastic discipline and Buddhist scholarship, enabled the Shwegyin gaing to survive and even flourish during the dislocations brought about by British conquest in 1885, which led to the dissolution of the Thudhamma Council and disestablishment of Buddhism as the state religion. Shwegyin monks can be distinguished from monks of other gaing by minor points of outward deportment. They are required to cover both shoulders with the upper robe whenever leaving their monastic compound, for example, unlike Thudhamma monks who require this style of attire only on such formal occasions as alms rounds or giving sermons. Shwegyin monks are not allowed to smoke tobacco, use umbrellas, or handle money. Shwegyin monasteries are also distinguished from those of other gaing in that they do not require lay people to remove their footwear when entering the monastic compound.

siddhi ::: 1. perfection, fulfilment, accomplishment of the aims of self-discipline by yoga. ::: 2. an extraordinary or occult power. ::: siddhih [nominative]

Siddhi ::: "Not by abstention from works does a man enjoy actionlessness, nor by mere renunciation (of works) does he attain to his perfection," — to siddhi, the accomplishment of the aims of his self-discipline by Yoga.
   Ref: CWSA Vol. 19, Page: 106


siddhi ::: success; fulfilment; perfection, regarded not as a static condition, but as an automatically self-fulfilling movement of growth into a higher divine nature; accomplishment of the aims of self-discipline by yoga, the last member of the siddhi catus.t.aya; perfection of any element of the yoga; ("first siddhi", etc.) fulfilment of a particular catus.t.aya, referred to by its number in the sapta catus.t.aya; an occult power or supernormal faculty, especially any of the eight included in the as.t.asiddhi, grouped into two siddhis of knowledge, three siddhis of power and three siddhis of the body.

sīlapāramitā. (P. sīlapāramī; T. tshul khrims kyi pha rol tu phyin pa; C. jie boluomi; J. kaiharamitsu; K. kye p'aramil 戒波羅蜜). In Sanskrit, "perfection of morality," the second of the six or ten "perfections" (PĀRAMITĀ) of the BODHISATTVA, along with the perfection of charity (DĀNAPĀRAMITĀ), forbearance (KsĀNTIPĀRAMITĀ), effort (VĪRYAPĀRAMITĀ), meditation (DHYĀNAPĀRAMITĀ), and wisdom (PRAJNĀPĀRAMITĀ); and, in the longer list, the perfection of expedients (UPĀYAPĀRAMITĀ), vow (PRAnIDHĀNAPĀRAMITĀ), power (BALAPĀRAMITĀ), and knowledge (JNĀNAPĀRAMITĀ). In the MAHĀYĀNA tradition, the perfection of morality is accomplished through the bodhisattva precepts, and specifically "three sets of pure precepts" (trividhāni sīlāni; C. sanju jingjie, see sĪLATRAYA): (1) the saMvarasīla (see PRĀTIMOKsASAMVARA), or "restraining precepts," which refers to the rules of discipline (PRĀTIMOKsA) and deportment that help adepts restrain themselves from all types of unwholesome conduct; (2) the accumulation of wholesome qualities (kusaladharmasaMgrāhaka), which accumulates all types of wholesome conduct that give rise to the buddhadharmas; and (3) SATTVĀRTHAKRIYĀ, acting for the welfare of beings, which involve giving aid and comfort to sentient beings. Here, the first group corresponds to the preliminary "HĪNAYĀNA" precepts, while the second and third groups are regarded as reflecting a Mahāyāna position on morality. Thus, the perfection of morality, through the three sets of pure precepts, is conceived as a comprehensive description of Buddhist views on precepts, which incorporates both hīnayāna and Mahāyāna perspectives into an overarching system. According to the CHENG WEISHI LUN (*VijNaptimātratāsiddhi), each of the ten stages (BHuMI) of the bodhisattva path leads to the attainment of one of the ten kinds of suchness (TATHATĀ), through practicing one of the ten perfections (pāramitā) and thus overcoming one of the ten types of obstructions (ĀVARAnA). As the second perfection, sīlapāramitā is practiced on the second stage of the bodhisattva path, the VIMALĀ (immaculate, stainless) bhumi, and leads to the attainment of supreme suchness (paramarthatathatā; C. zuisheng zhenru), by overcoming the obstruction of deluded conduct (mithyāpratipattyāvarana; C. xiexing zhang).

sīlatraya. (T. tshul khrims gsum; C. sanju jingjie; J. sanju jokai; K. samch'wi chonggye 三聚淨戒). In Sanskrit, "three categories of morality" (also called the trividhāni sīlāni); a categorization of moral codes found typically in YOGĀCĀRA-oriented materials, which also becomes especially popular in indigenous East Asian scriptures (see APOCRYPHA). They are: (1) the restraining precepts, which maintain both the discipline and the deportments (saMvarasīla; see PRĀTIMOKsASAMVARA); (2) the accumulation of wholesome qualities (kusaladharmasaMgrāhaka); and (3) acting for the welfare of beings (SATTVĀRTHAKRIYĀ). Here, the first group corresponds to the preliminary "HĪNAYĀNA" precepts, while the second and third groups are regarded as reflecting a Mahāyāna position on morality. Thus, the three sets of pure precepts are conceived as a comprehensive description of Buddhist views on precepts, which incorporates both hīnayāna and Mahāyāna perspectives into an overarching system; and it is these three categories that are said to constitute the perfection of morality (sĪLAPĀRAMITĀ). These three categories are explained in such Yogācāra materials as the BODHISATTVABHuMI section of the YOGĀCĀRABHuMIsĀSTRA and in the MAHĀYĀNASuTRĀLAMKĀRA and in several East Asian apocryphal scriptures, including the FANWANG JING, PUSA YINGLUO BENYE JING, *VAJRASAMĀDHISuTRA (KŬMGANG SAMMAE KYoNG), and the ZHANCHA SHAN'E YEBAO JING. See also SAMVARA; SDOM GSUM.

sīlavisuddhi. (P. sīlavisuddhi; T. tshul khrims rnam par dag pa; C. jingjie; J. jokai; K. chonggye 淨戒). In Sanskrit, "purity of morality." In Pāli sources, the "purity of morality" was the first of seven "purities" (P. VISUDDHI) that were to be developed along the path to liberation. According to the treatment in BUDDHAGHOSA's VISUDDHIMAGGA, purity of morality refers to the proper observance of morality by a monk and is of four kinds: (1) "Morality of restraint according to the monastic code" (P. pātimokkhasaMvarasīla; see S. PRĀTIMOKsASAMVARA); here the monk is perfect in observance of the rules of discipline laid down in the VINAYA, seeing danger in even minor offenses. (2) "Morality of restraint of the senses" (INDRIYASAMVARA-sīla); the monk guards his senses so that unwholesome states of mind do not arise. (3) "Morality of the purity of livelihood" (P. ājīvapārisuddhisīla); the monk refrains from means of support that are not allowed by the rules of discipline. (4) "Morality with regard to the requisites" (P. paccayasannissitasīla); the monk mindfully makes proper use of the four requisites (see NIsRAYA; PARIsKĀRA) allowed to the monk; namely, alms food (PIndAPĀTA), robes (CĪVARA), dwelling places, and medicine. Alms food is to be consumed merely to support the body. Robes are to be used merely to protect the body from heat and cold. Dwelling places are to be used merely to protect the body from the elements and to encourage solitude. Medicine is to be used merely to alleviate symptoms of illness and pain so that the monk may pursue the religious life.

S. K. Langer, An Introduction to Symbolic Logic, 1937. Appendix A. 3. THE FUNCTIONAL CALCULUS OF FIRST ORDER is the next discipline beyond the propositional calculus, according to the usual treatment. It is the first step towards the hierarchy of types (§ 6) and deals, in addition to unanalyzed propositions, with propositional functions (q. v.) of the lowest order. It employs the sentential connectives of § 1, and in addition the universal quantifier (q. v.), written (X) where X is any individual variable, and the existential quantifier, written (EX) where X is any individual variable. (The E denoting existential quantification is more often written inverted, as by Peano and Whitehead-Russell, but we here adopt the typographically more convenient usage, which also has sanction.)

sojo. (僧正). In Japanese, "SAMGHA primate"; one of the two earliest ecclesiastical positions created within the Japanese Buddhist church. According to the Nihon shoki ("Chronicles of Japan"), the first person to hold this position was the early-seventh-century Korean monk KWALLŬK (d.u.). Kwallŭk came to Japan in 602 from the southwestern Korean kingdom of Paekche and was appointed as sojo in 624, when the government, alarmed by a widespread lack of discipline among the monks, established the sogo (office of monastic affairs) to supervise national ecclesiastical affairs. The sojo was later divided into three sub-positions, each of which was appointed by the government on the recommendation of the Buddhist order. In the early-Heian period, monks from the Nara Buddhist establishment (see NARA BUDDHISM, SIX SCHOOLS OF) dominated the sojo positions. By the middle of the ninth century, however, monks from the TENDAISHu and SHINGONSHu schools held most of the appointments, and during the Kamakura period, Zen and pure land monks also were appointed sojo. By the time of the Tokugawa regime, almost all Buddhist sects, including Tendai, Shingon, PURE LAND, and NICHIRENSHu, had adherents who were appointed to the sojo positions. Once the Meiji government in 1872 split Buddhist ecclesiastical positions off from official government posts, each sect then established its own sojo positions, each with slightly different administrative systems.

Spiritual effort by concentration of the energies in a spiritual discipline or process.

Sri Aurobindo: "To act according to a standard of Truth or a rule or law of action (dharma) or in obedience to a superior authority or to the highest principles discovered by the reason and intelligent will and not according to one"s own fancy, vital impulses and desires. In yoga obedience to the Guru or to the Divine and the law of the Truth as declared by the Guru is the foundation of discipline.” *Letters on Yoga

Stag lung. (Taklung). The central Tibetan monastic seat of the STAG LUNG subsect of the BKA' BRGYUD sect of Tibetan Buddhism. Originally founded north of LHA SA in 1180 by STAG LUNG THANG PA BKRA SHIS DPAL, the monastery flourished under the guidance of his successors Sku yal ba Rin chen mgon po (Kuyalwa Rinchen Gonpo, 1191-1236) and Sangs rgyas yar byon (Sangye Yarjon, 1203-1272; also known as PrajNāguru). Under the latter's stewardship, Stag lung attained considerable power within the SA SKYA-Mongol political structure at the Yuan court. Together with his disciple and eventual successor Mangalaguru (T. Bkra shis bla ma, 1231-1297), he forged close ties with the Sa skya hierarch 'PHAGS PA BLO GROS RGYAL MTSHAN and towards the end of his life entrusted the monastery's welfare and security to the Sa skya prelate. Stag lung was renowned for its strict adherence to monastic discipline as well as for its prodigious atelier, which produced some of central Tibet's finest paintings of the period. During its peak, the monastic population grew to some seven thousand monks. At that time, the saying originated that monks of other monasteries were "unable to rival even a dog of Stag lung." After Sangs rgyas yar byon's death, the throne fell briefly to his nephew Sangs rgyas dbon (Sangye Won, 1250/1-1296, better known as Dbon po bla ma). Sangs rgyas dbon was compelled to flee into exile after a single year, due to Mangalaguru's close ties with the politically powerful 'Phags pa Blo gros rgyal mtshan. In 1276, Sangs rgyas dbon established a new seat for the Stag lung bka' brgyud tradition at RI BO CHE monastery in the eastern Tibetan region of Khams. This eventually came to eclipse the original monastery in importance. From the sixteenth century onwards, Stag lung was increasingly influenced by officials from SE RA and 'BRAS SPUNGS monasteries in LHA SA. Stag lung monastery was completely destroyed during the Chinese Cultural Revolution.

Stag lung Thang pa bkra shis dpal. (Taklung Tangpa Tashipel) (1142-1210). Founder of the STAG LUNG BKA' BRGYUD, one of the four major and eight minor subsects of the BKA' BRGYUD. After being ordained as a novice, he studied the main texts of the BKA' GDAMS PA. In 1165, inspired by a vision, he went to meet the great Bka' brgyud hierarch PHAG MO GRU PA RDO RJE RGYAL PO, becoming his personal attendant and scribe. He received many teachings from him, including "the six yogas of Nāropa" (NĀ RO CHOS DRUG). He was ordained as a BHIKsU in 1172. Stag lung thang pa was known for his commitment to monastic discipline; he was a vegetarian and did not enter the homes of laypeople. He would teach during the first half of the month and remain in retreat in the second half. He also maintained silence during each morning. He was also renowned for his tantric practice, especially MAHĀMUDRĀ and of the HEVAJRATANTRA. In 1180, he founded STAG LUNG monastery, which came to have more than three thousand monks in residence during his lifetime. He is also known as Stag lung thang pa chen po, "the Great Stag lung thang pa."

STAMMER. ::: I do not think stammering has anything to do with insuflScient lung-power not is it caused by malformation of the vocal organs ; it is commonly a nervous (physico-nervous) impediment and is perfectly curable. People have used various kinds of devices to get over it, but behind them all will-power and a patient discipline of the utterance are indispensable.

symbolic logic "logic" The discipline that treats formal {logic} by means of a formalised artificial language or symbolic calculus, whose purpose is to avoid the ambiguities and logical inadequacies of {natural language}. (1995-12-24)

symbolic logic ::: (logic) The discipline that treats formal logic by means of a formalised artificial language or symbolic calculus, whose purpose is to avoid the ambiguities and logical inadequacies of natural language. (1995-12-24)

Synchronous Data Link Control "communications" (SDLC) An {IBM} {protocol}. A discipline conforming to subsets of the {ADCCP} of {ANSI} and the {HDLC} of the {International Organization for Standardization}. SDLC manages synchronous, code-transparent, bit-serial communication which can be {duplex} or {half-duplex}; switched or non-switched; {point-to-point}, {multipoint}, or loop. Compare {Binary Synchronous Communication}. (1995-03-22)

Synchronous Data Link Control ::: (communications) (SDLC) An IBM protocol.A discipline conforming to subsets of the ADCCP of ANSI and the HDLC of the International Organization for Standardization. SDLC manages synchronous, code-transparent, bit-serial communication which can be duplex or half-duplex; switched or non-switched; point-to-point, multipoint, or loop.Compare Binary Synchronous Communication. (1995-03-22)

Talmud (Hebrew) Talmūd [from the verbal root lāmad to teach, train in learning, discipline] Study of and instruction in anything (whether by anyone else or by oneself); learning acquired; style, system (as such it is synonymous with Mishnah — oral tradition — in one of its meanings); theory in contradistinction to practice; interpretation of the Mosaic law as is apparent on the surface and not requiring further disquisition; the noncanonical tradition (Barayetha’); the oldest commentary on the canonical tradition (Gemara’); the texts of tradition and commentary combined — this last meaning being the one commonly applied. The Talmud is the body of Rabbinical commentaries on Judaism.

tantra ::: 1. a yogic system which is in its nature synthetical and starts from a great central principle of Nature, a great dynamic force of Nature: in the Vedic methods of yoga [i.e. the trimarga] the lord of the yoga is the purusa, the Conscious Soul, but in tantra it is rather prakrti, the Nature-Soul, the Energy, the Will-in-Power executive in the universe; it was by learning and applying the secrets of this Will-in-Power, its method, its tantra, that the tantrika yogin pursued the aims of his discipline-mastery, perfection, liberation, beatitude; the method of tantrika discipline is to raise Nature in man into manifest power of spirit. ::: 2. [a text of the tantrika system].

tapas &

tapasya ::: concentration of will and energy to control the nature; tapasya rigorous discipline; physical austerity.

tapoyajna ::: [sacrifice of tapas]; austerity of self-discipline and energy of the soul directed to some high aim.

Tautology: As a syntactical term of the propositional calculus this is defined in the article on logic, formal (q.v.). Wittgenstein and Ramsey proposed to extend the concept of a tautology to disciplines involving quantifiers, by interpreting a quantified expression as a multiple (possibly infinite) conjunction or disjunction; under this extension, however, it no longer remains true that the test of a tautology is effective.

Technical_analysis ::: is a trading discipline employed to evaluate securities and identify trading opportunities by analyzing statistics gathered from trading activity, such as price movement and volume. Unlike fundamental analysts, who attempt to evaluate a security's intrinsic value, technical analysts focus on charts of price movement and various analytical tools to evaluate a security's strength or weakness.

The general superiority of theology in this system over the admittedly distinct discipline of philosophy, makes it impossible for unaided reason to solve certain problems which Thomism claims are quite within the province of the latter, e.g., the omnipotence of God, the immortality of the soul. Indeed the Scotist position on this latter question has been thought by some critics to come quite close to the double standard of truth of Averroes, (q.v.) namely, that which is true in theology may be false in philosophy. The univocal assertion of being in God and creatures; the doctrine of universal prime matter (q.v.) in all created substances, even angels, though characteristically there are three kinds of prime matter); the plurality of forms in substances (e.g., two in man) giving successive generic and specific determinations of the substance; all indicate the opposition of Scotistic metaphysics to that of Thomism despite the large body of ideas the two systems have in common. The denial of real distinction between the soul and its faculties; the superiority of will over intellect, the attainment of perfect happiness through a will act of love; the denial of the absolute unchangeableness of the natural law in view of its dependence on the will of God, acts being good because God commanded them; indicate the further rejection of St. Thomas who holds the opposite on each of these questions. However the opposition is not merely for itself but that of a voluntarist against an intellectualist. This has caused many students to point out the affinity of Duns Scotus with Immanuel Kant. (q.v.) But unlike the great German philosopher who relies entirely upon the supremacy of moral consciousness, Duns Scotus makes a constant appeal to revelation and its order of truth as above all philosophy. In his own age, which followed immediately upon the great constructive synthesis of Saints Albert, Bonaventure, and Thomas, this lesser light was less a philosopher because he and his School were incapable of powerful synthesis and so gave themselves to analysis and controversy. The principal Scotists were Francis of Mayron (d. 1327) and Antonio Andrea (d. 1320); and later John of Basoles, John Dumbleton, Walter Burleigh, Alexander of Alexandria, Lychetus of Brescia and Nicholas de Orbellis. The complete works with a life of Duns Scotus were published in 1639 by Luke Wadding (Lyons) and reprinted by Vives in 1891. (Paris) -- C.A.H.

The most radical changes in this concept of phenomenology and its relations to other disciplines had taken place before Husserl wrote his Ideen zu einer reinen Phänomenologie und phänomenologischen Philosophie, of which the only published volume, "General Introduction to Pure Phenomenology," appeared in 1913. They resulted from a development having two main aspects.

The most strange development was Ch'an (Meditation, Zen, c. 500). It is basically a method of "direct intuition into the heart to find Buddha-nature," a method based, on the one hand, on the eightfold negation of production and extinction, annihilation and permanence, unity and diversity, and coming and departing, and, on the other hand, on the affirmation of the reality of the Buddha-nature in all things. Its sole reliance on meditation was most un-Chinese, but it imposed on the Chinese mind a severe mental and spiritual discipline which was invigorating as well as fascinating. For this reason, it exerted tremendous influence not only on Taoism which had much in common with it and imitated it in every way, but also on Neo-Confucianism, which stood in diametrical opposition to it.

The niyamas are equally a discipline of the mind by regular practices of which the highest -is meditation on the divine Being, and their object is to create a sattwic calm, purity and prepa- ration for concentration upon which the secure pursuance of the rest of the Yoga can be founded.

Theosophy or the wisdom-religion is the study of the ancient wisdom of the gods, and comprises in any one period that particular portion of knowledge which has been delivered to those who study it; whereas occultism in any age is that portion of the ancient wisdom dealing with matters which at such time are secret, hid, and unknown to the multitude. Thus occultism is that portion of theosophy which has not yet been openly and publicly promulgated. Occultism is founded on the principle that Divinity is concealed — transcendent yet immanent — within every living being. As a spiritual discipline occultism is the renunciation of selfishness; it is the “still small path” which leads to wisdom, to the right discrimination between good and evil, and the practice of altruism.

the “prince of lights” in The Manual of Discipline

The real object of this mental discipline is to draw away the mind from ic outward and the mental world into union with the divine Being. Therefore in the first three stages use has to be made of some mental means or support by which the mind accustomed to run about from object to object, shall fix on one alone, and that one must be something which represents the idea of the Divine. It is usually a name or a form or a mantra by which the thought can be feed io the sole knowledge or adora- tion of the Lord. By this concentration on the idea (he mind enters from the idea into its reality, into which h sinks silent, absorbed, unified. This is the traditional method. There are,

The real person is the reimbodying ego, who carves its own destiny as and how it chooses, and its imbodiments correspond. It might readily happen that for the purposes of discipline and improvement of soul, a reimbodying ego might deliberately choose a body in which it would have to face, meet, and overcome a great many of what the world calls misfortunes. It is not always therefore in the best interests of a learning and evolving soul to be born “with a silver spoon in its mouth,” because with such surroundings as wealth and social position might bring, a weak soul could easily receive tendencies downwards because lacking the stern discipline urging it upwards and awakening the transcendent powers of the spirit within. Luxury, ease, power, and wealth are by no means always unmixed blessings, but quite frequently become positive misfortunes to weak souls.

There is also another sense in which it has been held that mathematics is reducible to logic, namely that in the expressions for the postulates of a mathematical discipline the undefined terms are to be given definitions which involve logical terms only, in such a way that postulates and theorems of the discipline thereby become propositions of pure logic, demonstrable on the basis of logical principles only. This view was first taken, as regards arithmetic and analysis, by Frege, and was afterwards adopted by Russell, who extended it to all mathematics.

There were successive degrees of initiation, of which seven are usually enumerated. Of these the first three were preparatory, consisting of discipline of the whole nature: moral, mental, and physical. At each stage, the neophyte had to pass through a carefully graded series of tests or trials in order that he might prove his inner strength and capabilities to proceed. In this manner the neophyte reached and entered the fourth degree, in which the powers of his inner god having by now become at least partially active in his daily life and consciousness, he was enabled to begin the experience of passing into other planes and realms of life and of being, and thus to learn to known them by becoming them. In this way he acquired first-hand knowledge of the truths of nature and of the universe about which he previously had been taught.

The scope of epistemology may be indicated by considering its relations to the allied disciplines: (a) metaphysics, (b) logic, and (c) psychology.

The subject of the philosophy of religion is regarded in conservative circles not as a discipline given to free philosophical inquiry but as a particular religion's philosophy. In this form it is a more or less disguised apologetics or defense of an already accepted religious faith. While the data for this subject include the so-called classical religions, philosophy of religion, in the genuinely philosophical sense, takes for its material religious expressions of all types, whether classical or not, together with all the psychological material available on the nature of the human spirit and man's whole cultural development. -- V.F.

"The will of self-giving forces away by its power the veil between God and man; it annuls every error and annihilates every obstacle. Those who aspire in their human strength by effort of knowledge or effort of virtue or effort of laborious self-discipline, grow with much anxious difficulty towards the Eternal; but when the soul gives up its ego and its works to the Divine, God himself comes to us and takes up our burden.” Essays on the Gita

“The will of self-giving forces away by its power the veil between God and man; it annuls every error and annihilates every obstacle. Those who aspire in their human strength by effort of knowledge or effort of virtue or effort of laborious self-discipline, grow with much anxious difficulty towards the Eternal; but when the soul gives up its ego and its works to the Divine, God himself comes to us and takes up our burden.” Essays on the Gita

This contrast is an exoteric rather than an esoteric one. It is a recognition of the fact that the religion of Gautama Buddha has separated into two general paths of action; but both the Hinayana and the Mahayana are recognized because known to possess each one its own particular value in training. The combination of the two is what one might call the esoteric path. The Hinayana is that portion of the esoteric path in which the mystic traveler takes the lower passional and elemental sides of himself into strict discipline and self-control, the while following certain simple rules of day-to-day procedure; whereas the Mahayana aspect includes rather the training of the spiritual, intellectual, and higher psychic parts of the human constitution, such as is brought about by a profound study of philosophy, of the truths of nature, the mystical side of religion, and the higher parts of kosmic philosophy — all these collected together around the heart of the Mahayana which is mystical study and aspiration.

This preliminary is of supreme importance ; without it the course of the rest of the Rajayoga is likely to be troubled, marred and full of unexpected mental, moral and physical perils. This moral purification is divided in the established system under two heads, five yamas and five niyamas. The first are rules of moral self- control in conduct such as truth-speaking, abstinence from injury or killing, from theft, etc., but in reality these must be regarded as merely certain main indications of the general need of moral self-control and purity, Ywna Is, more largely, any self-discipline by which the rajasic egoism and its passions and desires in the human being are conquered and quieted into perfect cessation.

“To act according to a standard of Truth or a rule or law of action (dharma) or in obedience to a superior authority or to the highest principles discovered by the reason and intelligent will and not according to one’s own fancy, vital impulses and desires. In yoga obedience to the Guru or to the Divine and the law of the Truth as declared by the Guru is the foundation of discipline.” Letters on Yoga

toy language "language" A language useful for instructional purposes or as a proof-of-concept for some aspect of computer-science theory, but inadequate for general-purpose programming. {Bad Things} can result when a toy language is promoted as a general purpose solution for programming (see {bondage-and-discipline language}); the classic example is {Pascal}. Several moderately well-known formalisms for conceptual tasks such as programming {Turing Machines} also qualify as toy languages in a less negative sense. See also {MFTL}. [{Jargon File}] (1995-05-09)

Trading_psychology ::: refers to the emotions and mental state that help to dictate success or failure in trading securities. Trading psychology represents various aspects of an individual’s character and behaviors that influence their trading actions. Trading psychology can be as important as other attributes such as knowledge, experience and skill in determining trading success. Discipline and risk-taking are two of the most critical aspects of trading psychology, since a trader’s implementation of these aspects is critical to the success of his or her trading plan. While fear and greed are the two most commonly known emotions associated with trading psychology, other emotions that drive trading behavior are hope and regret.

trained ::: v. 1. Developed or formed the habits, thoughts, behaviour or powers of (a child or other person) by discipline and instruction. adj. 2. Shaped or conditioned or disciplined by training. 3. Taught, as an animal, to perform, obey, etc. ill-trained.

trainer ::: n. --> One who trains; an instructor; especially, one who trains or prepares men, horses, etc., for exercises requiring physical agility and strength.
A militiaman when called out for exercise or discipline.


train ::: v. t. --> To draw along; to trail; to drag.
To draw by persuasion, artifice, or the like; to attract by stratagem; to entice; to allure.
To teach and form by practice; to educate; to exercise; to discipline; as, to train the militia to the manual exercise; to train soldiers to the use of arms.
To break, tame, and accustom to draw, as oxen.
To lead or direct, and form to a wall or espalier; to


trappist ::: n. --> A monk belonging to a branch of the Cistercian Order, which was established by Armand de Rance in 1660 at the monastery of La Trappe in Normandy. Extreme austerity characterizes their discipline. They were introduced permanently into the United States in 1848, and have monasteries in Iowa and Kentucky.

treadmill ::: n. --> A mill worked by persons treading upon steps on the periphery of a wide wheel having a horizontal axis. It is used principally as a means of prison discipline. Also, a mill worked by horses, dogs, etc., treading an endless belt.

Tripitaka (Sanskrit) Tripiṭaka [from tri three + piṭaka basket] The three baskets, pitaka being the name by which one of the collections of Buddhist sacred scriptures is known. This threefold collection consists of Sastra-pitaka often called the Sutra-pitaka, the rules or precepts; Vinaya-pitaka, the discipline and rules for the priesthood and ascetics; and Abhidharma-pitaka, the philosophical and metaphysical dissertations. “There is a fourth division — the Samyakta Pitaka. But as it is a later addition by the Chinese Buddhists, it is not accepted by the Southern Church of Siam and Ceylon” (TG 341).

Tripitaka: "The Three Baskets", the Buddhistic Canon as finally adopted by the Council of Sthaviras, or elders, held under the auspices of Emperor Asoka, about 245 B.C., at Pataliputra, consisting of three parts "The basket of discipline", "the basket of (Buddha's) sermons", and "the basket of metaphysics." -- K.F.L.

Tripitaka: “The Three Baskets,” the Buddhistic Canon as finally adopted by the Council of Sthaviras, or elders, held under the auspices of Emperor Asoka, about 245 B.C., at Pataliputra, consisting of three parts: “The basket of discipline” (Vinaya), “the basket of (Buddha’s) sermons” (Sutras), and “the basket of metaphysics” (Abidharma).

Trivium: (Lat. tres, and viae, three ways) The first three disciplines in the mediaeval, educational system of seven liberal arts. The trivium includes grammar, rhetoric and dialectic See Quadrivium. -- V.J.B.

Turing tar-pit A place where anything is possible but nothing of interest is practical. {Alan M. Turing} helped lay the foundations of computer science by showing that all machines and languages capable of expressing a certain very primitive set of operations are logically equivalent in the kinds of computations they can carry out, and in principle have capabilities that differ only in speed from those of the most powerful and elegantly designed computers. However, no machine or language exactly matching Turing's primitive set has ever been built (other than possibly as a classroom exercise), because it would be horribly slow and far too painful to use. A "Turing tar-pit" is any computer language or other tool that shares this property. That is, it's theoretically universal but in practice, the harder you struggle to get any real work done, the deeper its inadequacies suck you in. Compare {bondage-and-discipline language}. A tar pit is a geological occurence where subterranean tar leaks to the surface, creating a large puddle (or pit) of tar. Animals wandering or falling in get stuck, being unable to extricate themselves from the tar. La Brea, California, has a museum built around the fossilized remains of mammals and birds found in such a tar pit. [{Jargon File}] (1998-06-27)

Turing tar-pit ::: A place where anything is possible but nothing of interest is practical. Alan M. Turing helped lay the foundations of computer science by showing that all possibly as a classroom exercise), because it would be horribly slow and far too painful to use.A Turing tar-pit is any computer language or other tool that shares this property. That is, it's theoretically universal but in practice, the harder you struggle to get any real work done, the deeper its inadequacies suck you in. Compare bondage-and-discipline language.A tar pit is a geological occurence where subterranean tar leaks to the surface, creating a large puddle (or pit) of tar. Animals wandering or falling in get has a museum built around the fossilized remains of mammals and birds found in such a tar pit.[Jargon File] (1998-06-27)

tutor ::: n. --> One who guards, protects, watches over, or has the care of, some person or thing.
A treasurer; a keeper.
One who has the charge of a child or pupil and his estate; a guardian.
A private or public teacher.
An officer or member of some hall, who instructs students, and is responsible for their discipline.


tyranny ::: n. --> The government or authority of a tyrant; a country governed by an absolute ruler; hence, arbitrary or despotic exercise of power; exercise of power over subjects and others with a rigor not authorized by law or justice, or not requisite for the purposes of government.
Cruel government or discipline; as, the tyranny of a schoolmaster.
Severity; rigor; inclemency.


U. Cassina, L'oeuvre philosophique de G. Peano, Revue de Metaphysique et de Morale, vol. 40 (1933), pp. 481-491. Peirce, Charles Sanders: American Philosopher. Born in Cambridge, Mass, on September 10th, 1839. Harvard M.A. in 1862 and Sc. B. in 1863. Except for a brief cireer as lectuier in philosophy at Harvard, 1864-65 and 1869-70 and in logic at Johns Hopkins, 1879-84, he did no formal teaching. Longest tenure was with the United States Coast and Geodetic Survey for thirty years beginning in 1861. Died at Milford, Pa. in 1914 He had completed only one work, The Grand Logic, published posthumously (Coll. Papers). Edited Studies in Logic (1883). No volumes published during his lifetime but author of many lectures, essays and reviews in periodicals, particularly in the Popular Science Monthly, 1877-78, and in The Monist, 1891-93, some of which have been reprinted in Chance, Love and Logic (1923), edited by Morris R. Cohen, and. together with the best of his other work both published and unpublished, in Collected Papers of Charles Sanders Peirce (1931-35), edited by Charles Hartshorne ¦ind Paul Weiss. He was most influenced by Kant, who had he thought, raised all the relevant philosophical problems but from whom he differed on almost every solution. He was excited by Darwin, whose doctrine of evolution coincided with his own thought, and disciplined by laboratory experience in the physical sciences which inspired his search for rigor and demonstration throughout his work. Felt himself deeply opposed to Descartes, whom he accused of being responsible for the modern form of the nominalistic error. Favorably inclined toward Duns Scotus, from whom he derived his realism. Philosophy is a sub-class of the science of discovery, in turn a branch of theoretical science. The function of philosophy is to expliin and hence show unity in the variety of the universe. All philosophy takes its start in logic, or the relations of signs to their objects, and phenomenology, or the brute experience of the objective actual world. The conclusions from these two studies meet in the three basic metaphysical categories: quality, reaction, and representation. Quality is firstness or spontaneity; reaction is secondness or actuality; and representation is thirdness or possibility. Realism (q.v.) is explicit in the distinction of the modes of being actuality as the field of reactions, possibility as the field of quality (or values) and representation (or relations). He was much concerned to establish the realism of scientific method: that the postulates, implications and conclusions of science are the results of inquiry yet presupposed by it. He was responsible for pragmatism as a method of philosophy that the sum of the practical consequences which result by necessity from the truth of an intellectual conception constitutes the entire meaning of that conception. Author of the ethical principle that the limited duration of all finite things logically demands the identification of one's interests with those of an unlimited community of persons and things. In his cosmology the flux of actuality left to itself develops those systematic characteristics which are usually associated with the realm of possibility. There is a logical continuity to chance events which through indefinite repetition beget order, as illustrated in the tendency of all things to acquire habits. The desire of all things to come together in this certain order renders love a kind of evolutionary force. Exerted a strong influence both on the American pragmatist, William James (1842-1910), the instrumentalist, John Dewey (1859-), as well as on the idealist, Jociah Royce (1855-1916), and many others. -- J.K.F.

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

University of Edinburgh "body, education" A university in the centre of Scotland's capital. The University of Edinburgh has been promoting and setting standards in education for over 400 years. Granted its Royal Charter in 1582 by James VI, the son of Mary Queen of Scots, the University was founded the following year by the Town Council of Edinburgh, making it the first post-Reformation university in Scotland, and the first civic university to be established in the British Isles. Known in its early years as King James College, or the Tounis (Town's) College, the University soon established itself internationally, and by the 18th century Edinburgh was a leading centre of the European Enlightenment and one of the continent's principal universities. The University's close relationship with the city in which it is based, coupled with a forward-looking, international perspective, has kept Edinburgh at the forefront of new research and teaching developments whilst enabling it to retain a uniquely Scottish character. Edinburgh's academics are at the forefront of developments in the study and application of languages, medicine, micro-electronics, biotechnology, computer-based disciplines and many other subjects. Edinburgh's standing as a world centre for research is further enhanced by the presence on and around University precincts of many independently-funded, but closely linked, national research institutes {(http://ed.ac.uk/)}. Address: Old College, South Bridge, Edinburgh, Scotland EH8 9YL, UK. Telephone: +44 (131) 650 1000. See also {ABSET}, {ABSYS}, {Alice}, {ASL+}, {Baroque}, {C++Linda}, {Cogent Prolog}, {COWSEL}, {Echidna}, {Edinburgh Prolog}, {Edinburgh SML}, {EdML}, {ELLIS}, {ELSIE}, {ESLPDPRO}, {Extended ML}, {Hope}, {IMP}, {LCF}, {Lisp-Linda}, {Marseille Prolog}, {metalanguage}, {MIKE}, {ML}, {ML Kit}, {ML-Linda}, {Multipop-68}, {Nuprl}, {Oblog}, {paraML}, {Pascal-Linda}, {POP-1}, {POP-2}, {POPLER}, {Prolog}, {Prolog-2}, {Prolog-Linda}, {Scheme-Linda}, {Skel-ML}, {Standard ML}, {Sticks&Stones}, {supercombinators}, {SWI-Prolog}, {tail recursion modulo cons}, {WPOP}. (1995-12-29)

upādhyāya. (P. upajjhāya; T. mkhan po; C. heshang; J. osho/wajo/kasho; K. hwasang 和尚). In Sanskrit, a religious instructor or "preceptor." The upādhyāya is first and foremost a monk who confers the lower ordination (see PRAVRAJITA) to new novices (sRĀMAnERA) and higher ordination (UPASAMPADĀ) to monks (BHIKsU). To act as an upādhyāya, a monk must be qualified and competent and be of at least ten years standing in the order since his own higher ordination. The relationship of the preceptor to the disciple is described as being like that of father and son. The preceptor is enjoined to teach the DHARMA and VINAYA to his disciple and, as necessary, to supply him with requisites, such as robes and an alms bowl. He should tend to his disciple if he is ill and discipline him if he commits some wrongdoing. If the disciple should begin to entertain doubts about the religion, the preceptor should try to dispel them. If the disciple should commit a grave offense against the monastic rules and regulations, the preceptor is to prevail upon him to go before the SAMGHA to seek expiation. If the disciple misbehaves or becomes disobedient, the preceptor is enjoined to expel him. But if the disciple shows remorse and asks forgiveness, the preceptor is to take him under guidance again. A monk ceases to be an upādhyāya when he goes away, dies, secedes from the order, changes religion, or expels his disciple. For the East Asian usage of the term, see also HESHANG.

Upāli. (T. Nye bar 'khor; C. Youboli; J. Upari; K. Ubari 優波離). Sanskrit and Pāli proper name of an ARHAT who was foremost among the Buddha's disciples in his knowledge of the monastic code of discipline (VINAYA). According to Pāli accounts, Upāli was a barber from the city of Kapilavatthu (S. KAPILAVASTU) and was in the service of the Sākiya (S. sĀKYA) princes who ruled there. Upāli accompanied Anuruddha (S. ANIRUDDHA) and his cousins when they decided to renounce the world and take ordination from the Buddha in Anupiyā grove. They handed him all their clothes and ornaments in preparation, but Upāli refused the gift, asking instead to be allowed to take ordination with them. Anuruddha and the others requested the Buddha to confer ordination on Upāli first so that their barber would always be senior to them and thus quell their pride in their noble birth. The Buddha refused Upāli's request to be allowed to retire to the forest to practice meditation in solitude, realizing that, while Upāli had the qualities to attain arhatship through that course, he would as a consequence neglect the study of dharma. Following the Buddha's advice, Upāli practiced insight (P. VIPASSANĀ; S. VIPAsYANĀ) and became an arhat without retiring to the forest, thus allowing the Buddha to teach him the entire VINAYAPItAKA. Upāli was frequently sought out to render decisions on matters of discipline, and he is frequently shown discussing with the Buddha the legal details of cases brought before him. Even during the Buddha's lifetime, monks frequently sought training in monastic discipline under Upāli; he was also regarded as a sympathetic guardian to monks facing difficulties. After the Buddha's demise, MAHĀKĀsYAPA chose Upāli to recite the vinaya at the first Buddhist council (SAMGĪTI; see COUNCIL, FIRST); ĀNANDA was chosen to recite the Buddha's sermons (SuTRA). A succession of vinaya masters descended from Upāli, including MOGGALIPUTTATISSA, leader of the third Buddhist council (see COUNCIL, THIRD). Upāli's low status as a barber is often raised as evidence that the Buddha accepted disciples from all classes and castes in society and that all were capable of becoming arhats.

Vaisālī. (P. Vesāli; T. Yangs pa can; C. Pisheli; J. Bishari; K. Pisari 毘舍離). A town approximately twenty-five miles (forty km.) to the northwest of modern-day Patna, in the state of Bihar, India. During the Buddha's lifetime, this was the capital of the Licchavis, which was part of the Vṛji republic. The Buddha first visited the city in the fifth year after his enlightenment and spent his last rains retreat (VARsĀ) in the vicinity of Vaisālī. The Buddha preached a number of important sutras and established several rules of discipline in the city. The Buddha accepted the gift of a mango grove (the Āmrapālīvana) from the city's famous courtesan ĀMRAPĀLĪ. When the Buddha was en route from KAPILAVASTU to Vaisālī, his stepmother MAHĀPRAJĀPATĪ and five hundred women shaved their heads and followed him. Upon arriving in the city, they requested and eventually received ordination as nuns (BHIKsUnĪ). Before departing on the journey that would end at KUsINAGARĪ with his passage into PARINIRVĀnA, the Buddha is said to have turned his body like an elephant for one final look at the city. ¶ Vaisālī was also the location of the second Buddhist council (SAMGĪTI; see COUNCIL, SECOND), held approximately one hundred years after the Buddha's PARINIRVĀnA. Some seven hundred monks were said to have attended the council at Vālukārāma monastery, although the number is probably more of a representation of the council's significance rather than an exact number of monks in attendance. The importance of the second council lies in the sectarian division that occurred within the SAMGHA either at the time of that council or directly thereafter. According to the traditional account, the monk YAsAS entered Vaisalī to visit the monks there and found that they were engaging in what he believed to be ten violations of the VINAYA code of conduct. When Yasas criticized the Vaisalī monks for these violations, he was rebuked and expelled from the SAMGHA. Yasas later returned with the monk sĀnAKAVĀSIN, at which point the monk REVATA called the council and presided over it. After the senior monks ruled in Yasas's favor, the saMgha split into the two groups, the STHAVIRANIKĀYA (the "Order of the Elders," which included Revata and Yasas) and the MAHĀSĀMGHIKA (the "Members of the Great Assembly," which included probably the majority of monks, who opposed the ruling). By the beginning of the Common Era, the saMgha had split into what is commonly called the eighteen MAINSTREAM BUDDHIST SCHOOLS, in reference to the multiple traditions that developed following the second council at Vaisālī.

Value: The contemporary use of the term "value" and the discipline now known as the theory of value or axiology are relatively recent developments in philosophy, being largely results of certain 19th and 20th century movements. See Ethics. "Value" is used both as a noun and as a verb. As a noun it is sometimes abstract, sometimes concrete. As an abstract noun it designates the property of value or of being valuable. In this sense "value" is often used as equivalent to "worth" or "goodness," in which case evil is usually referred to as "disvalue." But it is also used more broadly to cover evil or badness as well as goodness, just as "temperature" is used to cover both heat and cold. Then evil is referred to as negative value and goodness as positive value.

VHLL ::: Very-High-Level Language.A bondage-and-discipline language that the speaker happens to like; Prolog and Backus's FP are often called VHLLs. (1994-12-07)

VHLL Very-{High-Level Language}. A {bondage-and-discipline language} that the speaker happens to like; {Prolog} and Backus's {FP} are often called VHLLs. (1994-12-07)

vinaya. ::: humility; sense of propriety; manners; rule of conduct; education; mental culture and refinement; discipline

Vinaya-pitaka (Sanskrit) Vinaya-piṭaka [from vinaya discipline + piṭaka basket] The second section of the Buddhist canon treating of the training and discipline of monks; Tripitaka (three baskets) is the name given to the Buddhist canon.

Vinaya (Sanskrit) Vinaya [from vi-nī to lead towards, instruct, educate] Education, discipline, control; in Buddhism, the rules of discipline, with special application to monks.

volunteer ::: a. --> One who enters into, or offers for, any service of his own free will.
One who enters into service voluntarily, but who, when in service, is subject to discipline and regulations like other soldiers; -- opposed to conscript; specifically, a voluntary member of the organized militia of a country as distinguished from the standing army.
A grantee in a voluntary conveyance; one to whom a


wanton ::: 1. Rebellious; undisciplined. 2. Done, shown, used, etc., maliciously or unjustifiably.

wantonly ::: recklessly; in an undisciplined way.

wanton ::: v. t. --> Untrained; undisciplined; unrestrained; hence, loose; free; luxuriant; roving; sportive.
Wandering from moral rectitude; perverse; dissolute.
Specifically: Deviating from the rules of chastity; lewd; lustful; lascivious; libidinous; lecherous.
Reckless; heedless; as, wanton mischief.
To cause to become wanton; also, to waste in wantonness.


wedged 1. To be stuck, incapable of proceeding without help. This is different from having crashed. If the system has crashed, it has become totally non-functioning. If the system is wedged, it is trying to do something but cannot make progress; it may be capable of doing a few things, but not be fully operational. For example, a process may become wedged if it {deadlocks} with another (but not all instances of wedging are deadlocks). See also {gronk}, {locked up}, {hosed}. 2. Often refers to humans suffering misconceptions. "He's totally wedged - he's convinced that he can levitate through meditation." 3. [Unix] Specifically used to describe the state of a TTY left in a losing state by abort of a screen-oriented program or one that has messed with the line discipline in some obscure way. There is some dispute over the origin of this term. It is usually thought to derive from a common description of recto-cranial inversion; however, it may actually have originated with older "hot-press" printing technology in which physical type elements were locked into type frames with wedges driven in by mallets. Once this had been done, no changes in the typesetting for that page could be made. [{Jargon File}]

wedged ::: 1. To be stuck, incapable of proceeding without help. This is different from having crashed. If the system has crashed, it has become totally of a screen-oriented program or one that has messed with the line discipline in some obscure way.There is some dispute over the origin of this term. It is usually thought to derive from a common description of recto-cranial inversion; however, it may mallets. Once this had been done, no changes in the typesetting for that page could be made.[Jargon File]

Wernberg-Moller, P. (tr.). The Manual of Discipline.

When a sravaka from theory goes into the actual practice of self-control in all its senses, he becomes a sramana, a practicer of the esoteric instructions. Mere asceticism, however, apart from strict spiritual aspiration and intellectual training, is of little value, and too often distracts the attention of the student merely to care for the body and its appetites. The story of the Buddha himself well illustrates this, for the time came when he abandoned ascetic mortification of the body and turned his entire attention to the far greater and more difficult spiritual and intellectual discipline and evolution.

whipperin ::: n. --> A huntsman who keeps the hounds from wandering, and whips them in, if necessary, to the of chase.
Hence, one who enforces the discipline of a party, and urges the attendance and support of the members on all necessary occasions.


yj4M^. RuJe of moral self-coatroJ. Any self-discipline by which the rajash egoism and its passions and desires are con- quered and quieted into perfect cessation.

Yo$a of PatanjaU ::: A purely subjective method of Rajayoga, an internal discipline, limited, rigidly cut out, severely and scientifically graded, by which the mind is progressively stilled and taken up into Samadhi so that we may gain temporal and eternal results of this self-exceeding, the temporal in a great expansion of the soul’s knowledge and powers, the eternal in the divine union.

Yoga(Sanskrit) ::: Literally "union," "conjunction," etc. In India it is the technical name for one of the sixDarsanas or schools of philosophy, and its foundation is ascribed to the sage Patanjali. The name Yogaitself describes the objective of this school, the attaining of union or at-one-ness with the divine-spiritualessence within a man. The yoga practices when properly understood through the instructions of genuineteachers -- who, by the way, never announce themselves as public lecturers or through books oradvertisements -- are supposed to induce certain ecstatic states leading to a clear perception of universaltruths, and the highest of these states is called samadhi.There are a number of minor forms of yoga practice and training such as the karma yoga, hatha yoga,bhakti yoga, raja yoga, jnana yoga, etc. Similar religious aspirations or practices likewise exist inOccidental countries, as, for instance, what is called salvation by works, somewhat equivalent to theHindu karma yoga or, again, salvation by faith -- or love, somewhat similar to the Hindu bhakti yoga;while both Orient and Occident have, each one, its various forms of ascetic practices which may begrouped under the term hatha yoga.No system of yoga should ever be practiced unless under the direct teaching of one who knows thedangers of meddling with the psychomental apparatus of the human constitution, for dangers lurk atevery step, and the meddler in these things is likely to bring disaster upon himself, both in matters ofhealth and as regards sane mental equilibrium. The higher branches of yoga, however, such as the rajayoga and jnana yoga, implying strict spiritual and intellectual discipline combined with a fervid love forall beings, are perfectly safe. It is, however, the ascetic practices, etc., and the teachings that go withthem, wherein lies the danger to the unwary, and they should be carefully avoided.

Yogasutras: Famous work by Patanjali, on which Yoga is founded. It is essentially a mental discipline in eight stages (see: Yoga) for the attainment of spiritual freedom without neglecting physical and moral preparation.

Yogasutras: Famous work by Patanjali (q.v.) on which is founded Yoga, one of the great systems of Indian philosophy (q.v.). It is essentially a mental discipline in eight stages (see Yoga) for the attainment of spiritual freedom without neglecting physical and moral preparation. In philosophic outlook, the sutras (q.v.) and most commentaries on them are allied to the Sankhya (q.v.), yet not without having theistic leanings. -- K.F.L.

yoga ::: Yoga A Sanskrit word meaning union (with the divine), Yoga is a philosophy and discipline applied to the development of mind, body, and spirit. There are several different disciplines of Yoga: Hatha; Vinyasa; Iyengar; Kundalini; Bikram/hot yoga, emphasising different aspects or combinations of mind body spirit. Through practices of holding a variety of body positions/postures, and the centering of the mind and breath in a meditative way, the practitioner increases body awareness, posture, flexibility of body and mind and calmness of spirit.

Yogic kriya ::: A special process or discipline in yoga.

yogi ::: Yogi / Yogin A devotee, in particular one who has mastered the techniques and practices of Yoga and who is capable of teaching and training others in the yogic discipline.



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   1 Rabia al-Adawiyya
   1 Rabbi Abraham Joshua Heschel
   1 Peter J Carroll
   1 M. Scott Peck
   1 M P Pandit
   1 Mawlay al-Arabi ad-Darqawi
   1 Marcus Aurelius
   1 Manly P Hall
   1 John Milton
   1 Jim Rohn
   1 Friedrich Nietzsche
   1 C S Lewis
   1 Coleridge
   1 Buddha
   1 Bruce Lee
   1 Archbishop Fulton Sheen
   1 Albert Camus
   1 Saint Thomas Aquinas
   1 Saint Augustine of Hippo
   1 Plotinus
   1 Abraham Heschel

NEW FULL DB (2.4M)

   45 Anonymous
   29 Jim Rohn
   24 James C Collins
   18 John C Maxwell
   11 M Scott Peck
   11 Mahatma Gandhi
   11 Gautama Buddha
   10 Donald S Whitney
   10 Darren Hardy
   9 Dalai Lama
   8 Sun Tzu
   8 Frederick Lenz
   7 Ryan Holiday
   7 Richard J Foster
   7 Mehmet Murat ildan
   7 Jocko Willink
   7 Gary Keller
   7 Daniel J Siegel
   6 Stephen R Covey
   6 Stephen Covey

1:Discipline is wisdom and vice versa." ~ M. Scott Peck,
2:All excellence involves discipline and tenacity of purpose.
   ~ Howard Gardner,
3:Discipline must conform to the nature of things in their suchness. ~ Bruce Lee,
4:Read Sri Aurobindo and follow his discipline. ~ The Mother, Words Of The Mother - I,
5:No life can be successful without self-discipline.
   ~ The Mother, Words Of The Mother II, [T5],
6:The best discipline is to stay quiescent without ever forgetting Him. ~ Sri Ramana Maharshi,
7:Does not the discipline of the scientific spirit just commence when one no longer harbours any conviction? ~ Friedrich Nietzsche,
8:A discipline imposed by the will for any spiritual end is tapasya.§ ~ The Mother, Words Of The Mother II,
9:Self-respect is the fruit of discipline; the sense of dignity grows with the ability to say no to oneself.
   ~ Abraham Heschel, [T5],
10:By endeavor, diligence, discipline, and self-mastery, let the wise man make of himself an island that no flood can overwhelm. ~ Buddha,
11:Self-respect is the root of discipline: The sense of dignity grows with the ability to say no to oneself. ~ Rabbi Abraham Joshua Heschel,
12:A free curiosity is more effective in learning than a rigid discipline. ~ Saint Augustine of Hippo,
13:The best discipline is to stay quiescent without ever forgetting Him [Her] (God, the Self). ~ Sri Ramana Maharshi,
14:Spiritual discipline means holding the mind steadfast at His holy feet all the time and immersing the mind in thoughts of Him. Repeat His Name. ~ Sri Sarada Devi,
15:One who, living amidst the temptations of the world, can discipline the mind by devotional exercises is the true hero. ~ Sri Ramakrishna,
16:Because a discipline is obtained through doctrine, you must first acquire doctrine ~ Saint Thomas Aquinas, (Commentary on Philippians 4).,
17:Inexhaustible energy is an excellent thing, but not an energy without discipline. ~ Sri Aurobindo, Letters on Yoga - IV, The Nature of the Vital,
18:High moral character is the essence of
19:A school without music is a school without a soul, for music aids education. It is a most effective means to obtain discipline, morality, and help good feeling. ~ Saint John Bosco,
20:It is part of the discipline of God to make His loved ones perfect through trial and suffering. Only by carrying the Cross can one reach the Resurrection." ~ Archbishop Fulton Sheen,
21:Children, see to it that your dissensions do not deprive you of your life. How do you propose to discipline the Lord's elect, if you have no discipline yourselves? ~ The Shepherd of Hermas,
22:It is this greater consciousness and higher existence which is the peculiar and appropriate object of Yogic discipline.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
23:One cannot be guileless without a great deal of spiritual discipline in previous births. A hypocritical and calculating mind can never attain God. ~ Sri Ramakrishna,
24:When one is incapable of comforming to a discipline, one is also incapable of doing anything of lasting value in life. 16 Februrary 1967. ~ The Mother, On Education, [T5],
25:Without discipline no proper work is possible. Without discipline no proper life is possible.
And above all, without discipline no Sadhana is possible. ~ The Mother,
26:Renunciation of the world is followed by peace; its desire brings sorrow. Restrain your desires and discipline your self. ~ Rabia al-Adawiyya, @Sufi_Path
27:Work (or life either) without discipline would soon become a confusion and an anarchic failure. ~ Sri Aurobindo, Letters on Himself and the Ashram, The Place of Rules in Work,
28:The aim of prayer, of spiritual discipline, of chanting the name and glories of God, is to realize that everything is God. For that alone a devotee loves God. ~ Sri Ramakrishna,
29:Giving Him the power of attorney and remaining carefree, practice spiritual discipline without pretense. If you do not double-deal with God, He will assume each of your responsibilities. ~ Swami Adbhutananda,
30:But because my love is as yet weak and my virtue imperfect, I must be strengthened and comforted by You. Visit me often, therefore, and teach me Your holy discipline. ~ Thomas A Kempis, The Imitation of Christ,
31:Study is of importance only if you study in the right way and with the turn for knowledge and mental discipline. ~ Sri Aurobindo, Letters on Yoga - IV, The Place of Study in Sadhana,
32:Yoga is a generic name for any discipline by which one attempts to pass out of the limits of one's ordinary mental consciousness into a greater spiritual consciousness. ~ Sri Aurobindo,
33:Stern self-discipline is absolutely essential. Self-discipline does not mean suppression, but taming the brute within. It means humanization of the animal and spiritualization of the human. ~ Swami Sivananda Saraswati,
34:The whole world is in a process of progressive transformation; if you take up the discipline of Yoga, you speed up in yourself the process.
   ~ The Mother, Words Of The Mother II, The Path of Yoga, Yoga,
35:There is nothing which cannot be a yogic discipline if one does it properly. And if it is not done properly, even tapasya will be of no use and will lead you nowhere.
   ~ The Mother, Questions And Answers 1950-1951,
36:One should learn the essence of the scriptures from the guru and then practice sadhana. If one rightly follows spiritual discipline, then one directly sees God. The discipline is said to be rightly followed only when one plunges in. ~ Sri Ramakrishna,
37:There are many scriptures like the Vedas. But one cannot realize God without austerity and spiritual discipline. But one should learn the contents of the scriptures and then act according to their injunctions. ~ Sri Ramakrishna,
38:Just as light destroys darkness,
Generosity destroys miserliness,
Discipline destroys harmfulness.
Patience destroys intolerance,
Perseverance destroys laziness,
Concentration destroys distraction,
Wisdom destroys ignorance. ~ Chamtrul Rinpoche,
39:In work there must be a rule and discipline and as much punctuality as possible in regard to time.
*
To be able to be regular is a great force, one becomes master of one's time and one's movements. ~ Sri Aurobindo, Letters On Yoga - II,
40:If humans do not understand a proof, then it doesn't count as maths, says Voevodsky. 'The future of mathematics is more a spiritual discipline than an applied art. One of the important functions of mathematics is the development of the human mind.'
   ~ Vladimir Voevodsky,
41:One cannot understand the meaning of the scriptures without practicing spiritual discipline. What is the use of merely repeating, 'There is butter in the milk'? Turn the milk into curd and churn it. Only then will you get butter. ~ Sri Ramakrishna,
42:A man practices spiritual discipline, but his mind is on 'lust and greed'-it is turned toward enjoyment. Therefore, in his case, the spiritual discipline does not produce the right result. Such people cannot be true to their word. ~ Sri Ramakrishna,
43:If you do not train a child's will, in order not only to please you-its parents-but to bend before the holy will of Him, who is the only just rewarder of good and evil, then you are a failure as a Christian. Where there is no discipline, there is no constancy. ~ Sebastian Dabovich,
44:Bhakti is to keep the mind on God by chanting His name and glories ... Bhakti, love of God, is the essence of all spiritual discipline. Through love one acquires renunciation and discrimination naturally. ~ Sri Ramakrishna, The Gospel of Ramakrishna,
45:The fact is that one must have the 'spiritual eye'. You will develop that eye as soon as your mind becomes pure. The pure mind acquires a new attitude. Through that mind one sees God in this world. Therefore one needs spiritual discipline. ~ Sri Ramakrishna,
46:God can be seen. By practicing spiritual discipline one sees God, through His grace. The rishis directly realized the Self. One cannot know the truth about God through science. Science gives us information only about things perceived by the senses. ~ Sri Ramakrishna,
47:To be a man, discipline is indispensable.

   Without discipline one is only an animal.

   One begins to be a man only when one aspires to a higher and truer life and when one accepts a discipline of transformation. For this one must start by mastering one's lower nature and its desires. ~ The Mother, Words Of The Mother II,
48:What is the true meaning of tapasya?
Tapasya is the discipline one imposes upon oneself to arrive at the discovery of the Divine.

Are tapasya and aspiration the same thing?
No, you cant do tapasya without aspiration. Aspiration is first, the will to attain something. Tapasya is the process there is indeed a process, a method. ~ The Mother, 1950-1951
49:It can be said that all discipline whatsoever, if it is followed strictly, sincerely, deliberately, is of considerable help, for it makes the earthly life reach its goal more rapidly and prepares it to receive the new life. To discipline oneself is to hasten the arrival of this new life and the contact with the supramental reality. ~ The Mother, Words Of The Mother II,
50:There is something which unites magic and applied science while separating both from the wisdom of earlier ages. For the wise men of old the cardinal problem had been how to conform the soul to reality, and the solution had been knowledge, self-discipline, and virtue. For magic and applied science alike the problem is how to subdue reality to the wishes of men. ~ C S Lewis, The Abolition of Man (1943),
51:Those who dedicate themselves to the processes of discipline and self improvement set down by the old masters, are preparing themselves to enter the house of wisdom by the proper gate. On the other hand, such foolish mortals as believe they can breathe, chant, intone, psychologize or affirm themselves into a state of all knowing are trying to pick locks for which they have not filed the key. ~ Manly P Hall,
52:tapasya :::
Tapasya: a discipline aiming at the realisation of the Divine.
Mental tapasya: the process leading to the goal.
Vital tapasya: the vital undergoes a rigorous discipline in order to transform itself.
Integral tapasya: the whole being lives only to know and serve the Divine.
Perfect tapasya: that which will reach its goal. ~ The Mother, Words Of The Mother II,
53:Note this well that from whence soever it may come, a teaching which leads to passion and not to peace, to pride and not to modesty, to the extension of desire and not to its moderation, to the love of worldliness and not to the love.of solitude, to a violent and not to a peaceful spirit, is not the Law, is not the Discipline, is not the teaching of the Master. ~ Vinaya Pitaka, the Eternal Wisdom
54:The born lover... has a certain memory of beauty but severed from it now, he longer comprehends it; spellbound by visible loveliness he clings amazed about that. His lesson must be to fall down no longer in bewildered delight before some, one embodied form, he must be led under a system of mental discipline, to beauty everywhere and made to discern the One Principle underlying all."
   ~ Plotinus, 1st Ennead, 3 tractate,
55:John McCarthy (September 4, 1927 - October 24, 2011) was an American computer scientist and cognitive scientist. McCarthy was one of the founders of the discipline of artificial intelligence.[1] He coined the term artificial intelligence (AI), developed the Lisp programming language family, significantly influenced the design of the ALGOL programming language, popularized timesharing, and was very influential in the early development of AI.
   ~ Wikipedia,
56:In that daily effort in which intelligence and passion mingle and delight each other, the absurd man discovers a discipline that will make up the greatest of his strengths. The required diligence and doggedness and lucidity thus resemble the conqueror's attitude. To create is likewise to give a shape to one's fate. For all these characters, their work defines them at least as much as it is defined by them. The actor taught us this: There is no frontier between being and appearing. ~ Albert Camus,
57:Mother, Some people criticise the fact that we have too many rules in our physical education and that we impose too much discipline on the children.
   There can be no physical education without discipline. The body itself could not function without a strict discipline. Actually, the failure to recognise this fact is the principal cause of illness. Digestion, growth, blood-circulation, everything, everything is a discipline. Thought, movement, gestures, everything is a discipline, and if there is no discipline people immediately fall ill.
   ~ The Mother, On Education,
58:I have devoted my energies to the study of the scriptures, observing monastic discipline, and singing the daily services in church; study, teaching, and writing have always been my delight . . . The ultimate Mystery of being, the ultimate Truth, is Love. This is the essential structure of reality. When Dante spoke of the 'love which moves the sun and the other stars', he was not using a metaphor, but was describing the nature of reality. There is in Being an infinite desire to give itself in love and this gift of Self in love is for ever answered by a return of love....and so the rhythm of the universe is created. ~ Venerable Bede,
59:compensation for sacrificed discipline of the lesser for greater :::
   ...a passage from a lesser satisfaction to a greater Ananda. There is only one thing painful in the beginning to a raw or turbid part of the surface nature; it is the indispensable discipline demanded, the denial necessary for the merging of the incomplete ego. But for that there can be a speedy and enormous compensation in the discovery of a real greater or ultimate completeness in others, in all things, in the cosmic oneness, in the freedom of the transcendent Self and Spirit, in the rapture of the touch of the Divine.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
60:Vainly the sands of Time have been strewn with the ruins of empires,
Signs that the gods had left, but in vain. For they look for a nation,
One that can conquer itself having conquered the world, but they find none. ~ Sri Aurobindo, Collected Poems: Ilion
Self-conquest
When one conquers a difficulty or goes forward, it creates a right current in the atmosphere. ~ Sri Aurobindo, Letters on Yoga - IV: The Right Attitude towards Difficulties
Self-Conquest
Self-denial is a necessary discipline for the soul of man, because his heart is ignorantly attached. ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation,
61:The Kingdom is most powerful where we least expect to find it. God does not take away our problems and trials but rather joins us in them. Such is the profound meaning of the incarnation: God becoming a human being. The Kingdom will manifest itself, not because of our efforts to keep trying, even when all effort seems hopeless, but because God loves us so much that God won't be able to stand seeing us struggle and always failing. God will do the impossible. He will give us a new attitude toward suffering. Such is the heart of the Christian ascesis, or self-discipline, and the mystery of transformation. It is the meaning of the Gospel as Therese perceived it. ~ Thomas Keating, St. Therese of Lisieux: A Transformation in Christ,
62:The vital can rise to the head in two ways - one to cloud the mind with the vital impulses, the other to aspire and join with the higher Consciousness. If you noticed the aspiration, it was evidently the latter movement. It is true that for the external vital an outer discipline is necessary for the purification, otherwise it remains restless and fanciful and at the mercy of its own impulses - so that no basis can be built there for a quiet and abiding higher consciousness to remain firmly. The attitude you have taken for the work is of course the best one and, applying it steadily, the progress you feel was bound to come and is sure to increase.
   ~ Sri Aurobindo, Letters On Yoga - IV, The Vital Being and Sadhana,
63:Magic is the science and art of causing change to occur in conformity with will. The will can only become magically effective when the mind is focused and not interfering with the will The mind must first discipline itself to focus its entire attention on some meaningless phenomenon. If an attempt is made to focus on some form of desire, the effect is short circuited by lust of result. Egotistical identification, fear of failure, and the reciprocal desire not to achieve desire, arising from our dual nature, destroy the result.
   Therefore, when selecting topics for concentration, choose subjects of no spiritual, egotistical, intellectual, emotional, or useful significance - meaningless things.
   ~ Peter J Carroll, Liber Null, Liber MMM, The Magical Trances [15],
64: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],
65:It is to bring back all the scattered threads of consciousness to a single point, a single idea. Those who can attain a perfect attention succeed in everything they undertake; they will always make rapid progress. And this kind of concentration can be developed exactly like the muscles; one may follow different systems, different methods of training. Today we know that the most pitiful weakling, for example, can with discipline become as strong as anyone else. One should not have a will that flickers out like a candle. The will, the concentration must be cultivated; it is a question of method, of regular exercise. If you will, you can. But the thought Whats the use? must not come in to weaken the will. The idea that one is born with a certain character and can do nothing about it is a stupidity.
   ~ The Mother, Questions And Answers 1950-1951,
66:55: A similar rejection is a necessary self-restraint and a spiritual discipline for the immature seeker, since such powers may be a great, even a deadly peril; for their supernormality may easily feed in him an abnormal exaggeration of the ego. Power in itself may be dreaded as a temptation by the aspirant to perfection, because power can abase as well as elevate; nothing is more liable to misuse. But when new capacities come as an inevitable result of the growth into a greater consciousness and a greater life and that growth is part of the very aim of the spiritual being within us, this bar does not operate; for a growth of the being into supernature and its life in supernature cannot take place or cannot be complete without bringing with it a greater power of consciousness and a greater power of life and the spontaneous development of an instrumentation of knowledge and force normal to that supernature. ~ Sri Aurobindo, The Life Divine, 2.08,
67:Does this happen even if one has a great aspiration?

The aspiration must be very vigilant.

I have known people (many, not only a few, I mean among those who do yoga), I have known many who, every time they had a fine aspiration, and their aspiration was very strong and they received an answer to this aspiration, every time, the very same day or at the latest the next day, they had a complete setback of consciousness and were facing the exact opposite of their aspiration. Such things happen almost constantly. Well, these people have developed only the positive side. They make a kind of discipline of aspiration, they ask for help, they try to come into contact with higher forces, they succeed in this, they have experiences; but they have completely neglected cleaning their room; it has remained as dirty as ever, and so, naturally, when the experience has gone, this dirt becomes still more repulsive than before. ~ The Mother, 1950-1951, 26 April 1951,
68:There is only one thing painful in the beginning to a raw or turbid part of the surface nature; it is the indispensable discipline demanded, the denial necessary for the merging of the incomplete ego. But for that there can be a speedy and enormous compensation in the discovery of a real greater or ultimate completeness in others, in all things, in the cosmic oneness, in the freedom of the transcendent Self and Spirit, in the rapture of the touch of the Divine. Our sacrifice is not a giving without any return or any fruitful acceptance from the other side; it is an interchange between the embodied soul and conscious Nature in us and the eternal Spirit. For even though no return is demanded, yet there is the knowledge deep within us that a marvellous return is inevitable. The soul knows that it does not give itself to God in vain; claiming nothing, it yet receives the infinite riches of the divine Power and Presence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [109],
69:The triple way takes for its chosen instruments the three main powers of the mental soul-life of the human being. Knowledge selects the reason and the mental vision and it makes them by purification, concentration and a certain discipline of a Goddirected seeking its means for the greatest knowledge and the greatest vision of all, God-knowledge and God-vision. Its aim is to see, know and be the Divine. Works, action selects for its instrument the will of the doer of works; it makes life an offering of sacrifice to the Godhead and by purification, concentration and a certain discipline of subjection to the divine Will a means for contact and increasing unity of the soul of man with the divine Master of the universe. Devotion selects the emotional and aesthetic powers of the soul and by turning them all Godward in a perfect purity, intensity, infinite passion of seeking makes them a means of God-possession in one or many relations of unity with the Divine Being. All aim in their own way at a union or unity of the human soul with the supreme Spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Principle of the Integral Yoga, 610 [T3],
70:Two Paths Of Yoga :::
   There are two paths of Yoga, one of tapasya (discipline), and the other of surrender. The path of tapasya is arduous. Here you rely solely upon yourself, you proceed by your own strength. You ascend and achieve according to the measure of your force. There is always the danger of falling down. And once you fall, you lie broken in the abyss and there is hardly a remedy. The other path, the path of surrender. is a safe and sure. It is here, however, that the Western people find their difficulty. They have been taught to fear and avoid all that threatens their personal independence. They have imbibed with their mothers milk the sense of individuality. And surrender means giving up all that. In other words, you may follow, as Ramakrishna says, either the path of the baby monkey or that of the baby cat. The baby monkey holds to its mother in order to be carried about and it must hold firm, otherwise if it loses its grip, it falls. On the other hand, the baby cat does not hold to its mother, but is held by the mother and has no fear nor responsibility; it to nor has nothing do but to let the mother hold it and cry ma ma.
   ~ The Mother, Questions And Answers 1929-1931,
71:He had no document but his memory; the training he had acquired with each added hexameter gave him a discipline unsuspected by those who set down and forget temporary, incomplete paragraphs. He was not working for posterity or even for God, whose literary tastes were unknown to him. Meticulously, motionlessly, secretly, he wrought in time his lofty, invisible labyrinth. He worked the third act over twice. He eliminated certain symbols as over-obvious, such as the repeated striking of the clock, the music. Nothing hurried him. He omitted, he condensed, he amplified. In certain instances he came back to the original version. He came to feel affection for the courtyard, the barracks; one of the faces before him modified his conception of Roemerstadt's character. He discovered that the wearying cacophonies that bothered Flaubert so much are mere visual superstitions, weakness and limitation of the written word, not the spoken...He concluded his drama. He had only the problem of a single phrase. He found it. The drop of water slid down his cheek. He opened his mouth in a maddened cry, moved his face, dropped under the quadruple blast.~ Jorge Luis Borges, Labyrinths, Selected Stories and Other Writings,
72:SHYAM: "What is the distinction between the gross body and the subtle body?"

MASTER: "The body consisting of the five gross elements is called the gross body. The subtle body is made up of the mind, the ego, the discriminating faculty, and the mind-stuff. There is also a causal body, by means of which one enjoys the Bliss of God and holds communion with Him. The Tantra calls it the Bhagavati Tanu, the Divine Body. Beyond all these is the Mahakarana, the Great Cause. That cannot be expressed by words.

"What is the use of merely listening to words? Do something! What will you achieve by merely repeating the word 'siddhi'? Will that intoxicate you? You will not be intoxicated even if you make a paste of siddhi and rub it all over your body. You must eat some of it. How can a man recognize yarns of different counts, such as number forty and number forty-one, unless he is in the trade? Those who trade in yarn do not find it at all difficult to describe a thread of a particular count. Therefore I say, practise a little spiritual discipline; then you will know all these — the gross, the subtle, the causal, and the Great Cause. While praying to God, ask only for love for His Lotus Feet." ~ Sri Ramakrishna,
73:In Rajayoga the chosen instrument is the mind. our ordinary mentality is first disciplined, purified and directed towards the divine Being, then by a summary process of Asana and Pranayama the physical force of our being is stilled and concentrated, the life-force released into a rhythmic movement capable of cessation and concentrated into a higher power of its upward action, the mind, supported and strengthened by this greater action and concentration of the body and life upon which it rests, is itself purified of all its unrest and emotion and its habitual thought-waves, liberated from distraction and dispersion, given its highest force of concentration, gathered up into a trance of absorption. Two objects, the one temporal, the other eternal,are gained by this discipline. Mind-power develops in another concentrated action abnormal capacities of knowledge, effective will, deep light of reception, powerful light of thought-radiation which are altogether beyond the narrow range of our normal mentality; it arrives at the Yogic or occult powers around which there has been woven so much quite dispensable and yet perhaps salutary mystery. But the one final end and the one all-important gain is that the mind, stilled and cast into a concentrated trance, can lose itself in the divine consciousness and the soul be made free to unite with the divine Being.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Principle of the Integral Yoga, 609,
74:The hours spent in meditation is no proof of spiritual progress. It is proof of your progress when you no longer have to make an effort to meditate. Then you have rather to make an effort to stop meditating: it becomes difficult to stop meditation, difficult to stop thinking of the Divine, difficult to come down to the ordinary consciousness. Then you are sure of progress, then you have made real progress when concentrating on the Divine is the necessity of your life, when you cannot do without it, when it continues naturally from morning to night whatever you may be engaged in doing. Whether you sit down to meditation or go about and do things and work, what is required of you is consciousness; that is the one need - to be constantly conscious of the Divine.
But is not sitting down to meditation an indispensable discipline, and does it not give a more intense and concentrated union with the Divine?
That may be. But a discipline in itself is not what we are seeking. What we are seeking is to be concentrated on the Divine in all that we do, at all times, in all our acts and in every movement. There are some here who have been told to meditate; but also there are others who have not been asked to do any meditation at all. But it must not be thought that they are not progressing. They too follow a discipline, but it is of another nature. To work, to act with devotion and an inner consecration is also a spiritual discipline. The final aim is to be in constant union with the Divine, not only in meditation but in all circumstances and in all the active life. ~ The Mother,
75:Concentrating the Attention:
   Whatever you may want to do in life, one thing is absolutely indispensable and at the basis of everything, the capacity of concentrating the attention. If you are able to gather together the rays of attention and consciousness on one point and can maintain the concentration with a presistent will, nothing can resist it - whatever it may be, from the most material physical development to the highest spiritual one. But this discipline must be followed in a constant and, it may be said, imperturbable way; not that you should always be concentrated on the same thing - thats not what I mean, I mean learning to concentrate. And materially, for studies, sports, all physical or mental development, it is absolutely indispensble. And the value of an individual is proportionate to the value of his attention. And from the spiritual point of view it is still more important. There is no spiritual obstacle which can resist a penetrating power of concentration. For instance, the discovery of the psychic being, union with the inner Divine, opening to the higher spheres, all can be obtained by an intense and obstinate power of concentration - but one must learn how to do it. There is nothing in the human or even in the superhuman field, to which the power of concentration is not the key. You can be the best athlete, you can be the best student, you can be an artistic, literary or scientific genius, you can be the greatest saint with that faculty. And everyone has in himself a tiny little beginning of it - it is given to everybody, but people do not cultivate it.
   ~ The Mother, Questions And Answers 1957-1958,
76:
   How can one "learn of pure delight"?

First of all, to begin with, one must through an attentive observation grow aware that desires and the satisfaction of desires give only a vague, uncertain pleasure, mixed, fugitive and altogether unsatisfactory. That is usually the starting-point.

   Then, if one is a reasonable being, one must learn to discern what is desire and refrain from doing anything that may satisfy one's desires. One must reject them without trying to satisfy them. And so the first result is exactly one of the first observations stated by the Buddha in his teaching: there is an infinitely greater delight in conquering and eliminating a desire than in satisfying it. Every sincere and steadfast seeker will realise after some time, sooner or later, at times very soon, that this is an absolute truth, and that the delight felt in overcoming a desire is incomparably higher than the small pleasure, so fleeting and mixed, which may be found in the satisfaction of his desires. That is the second step.

   Naturally, with this continuous discipline, in a very short time the desires will keep their distance and will no longer bother you. So you will be free to enter a little more deeply into your being and open yourself in an aspiration to... the Giver of Delight, the divine Element, the divine Grace. And if this is done with a sincere self-giving - something that gives itself, offers itself and expects nothing in exchange for its offering - one will feel that kind of sweet warmth, comfortable, intimate, radiant, which fills the heart and is the herald of Delight.    After this, the path is easy.
   ~ The Mother, Questions And Answers 1957-1958,
77: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?
   The condition to be aimed at, the real achievement of Yoga, the final perfection and attainment, for which all else is only a preparation, is a consciousness in which it is impossible to do anything without the Divine; for then, if you are without the Divine, the very source of your action disappears; knowledge, power, all are gone. But so long as you feel that the powers you use are your own, you will not miss the Divine support.
   In the beginning of the Yoga you are apt to forget the Divine very often. But by constant aspiration you increase your remembrance and you diminish the forgetfulness. But this should not be done as a severe discipline or a duty; it must be a movement of love and joy. Then very soon a stage will come when, if you do not feel the presence of the Divine at every moment and whatever you are doing, you feel at once lonely and sad and miserable.
   Whenever you find that you can do something without feeling the presence of the Divine and yet be perfectly comfortable, you must understand that you are not consecrated in that part of your being. That is the way of the ordinary humanity which does not feel any need of the Divine. But for a seeker of the Divine Life it is very different. And when you have entirely realised unity with the Divine, then, if the Divine were only for a second to withdraw from you, you would simply drop dead; for the Divine is now the Life of your life, your whole existence, your single and complete support. If the Divine is not there, nothing is left. ~ The Mother, Questions And Answers 1929-1931,
78:[God is] The Hindu discipline of spirituality provides for this need of the soul by the conceptions of the Ishta Devata, the Avatar and the Guru. By the Ishta Devata, the chosen deity, is meant, - not some inferior Power, but a name and form of the transcendent and universal Godhead. Almost all religions either have as their base or make use of some such name and form of the Divine. Its necessity for the human soul is evident. God is the All and more than the All. But that which is more than the All, how shall man conceive? And even the All is at first too hard for him; for he himself in his active consciousness is a limited and selective formation and can open himself only to that which is in harmony with his limited nature. There are things in the All which are too hard for his comprehension or seem too terrible to his sensitive emotions and cowering sensations. Or, simply, he cannot conceive as the Divine, cannot approach or cannot recognise something that is too much out of the circle of his ignorant or partial conceptions. It is necessary for him to conceive God in his own image or in some form that is beyond himself but consonant with his highest tendencies and seizable by his feelings or his intelligence. Otherwise it would be difficult for him to come into contact and communion with the Divine.
   Even then his nature calls for a human intermediary so that he may feel the Divine in something entirely close to his own humanity and sensible in a human influence and example. This call is satisfied by the Divine manifest in a human appearance, the Incarnation, the Avatar - Krishna, Christ, Buddha.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 65 [T9],
79:Shastra is the knowledge and teaching laid down by intuition, experience and wisdom, the science and art and ethic of life, the best standards available to the race. The half-awakened man who leaves the observance of its rule to follow the guidance of his instincts and desires, can get pleasure but not happiness; for the inner happiness can only come by right living. He cannot move to perfection, cannot acquire the highest spiritual status. The law of instinct and desire seems to come first in the animal world, but the manhood of man grows by the pursuit of truth and religion and knowledge and a right life. The Shastra, the recognised Right that he has set up to govern his lower members by his reason and intelligent will, must therefore first be observed and made the authority for conduct and works and for what should or should not be done, till the instinctive desire nature is schooled and abated and put down by the habit of self-control and man is ready first for a freer intelligent self-guidance and then for the highest supreme law and supreme liberty of the spiritual nature.
   For the Shastra in its ordinary aspect is not that spiritual law, although at its loftiest point, when it becomes a science and art of spiritual living, Adhyatma-shastra, - the Gita itself describes its own teaching as the highest and most secret Shastra, - it formulates a rule of the self-transcendence of the sattwic nature and develops the discipline which leads to spiritual transmutation. Yet all Shastra is built on a number of preparatory conditions, dharmas; it is a means, not an end. The supreme end is the freedom of the spirit when abandoning all dharmas the soul turns to God for its sole law of action, acts straight from the divine will and lives in the freedom of the divine nature, not in the Law, but in the Spirit. This is the development of the teaching which is prepared by the next question of Arjuna. ~ Sri Aurobindo, Essays On The Gita,
80:indifference to things of the body :::
   This detachment of the mind must be strengthened by a certain attitude of indifference to the things of the body; we must not care essentially about its sleep or its waking, its movement or its rest, its pain or its pleasure, its health or ill-health, its vigour or its fatigue, its comfort or its discomfort, or what it eats or drinks. This does not mean that we shall not keep the body in right order so far as we can; we have not to fall into violent asceticisms or a positive neglect of the physical frame. But we have not either to be affected in mind by hunger or thirst or discomfort or ill-health or attach the importance which the physical and vital man attaches to the things of the body, or indeed any but a quite subordinate and purely instrumental importance. Nor must this instrumental importance be allowed to assume the proportions of a necessity; we must not for instance imagine that the purity of the mind depends on the things we eat or drink, although during a certain stage restrictions in eating and drinking are useful to our inner progress; nor on the other hand must we continue to think that the dependence of the mind or even of the life on food and drink is anything more than a habit, a customary relation which Nature has set up between these principles. As a matter of fact the food we take can be reduced by contrary habit and new relation to a minimum without the mental or vital vigour being in any way reduced; even on the contrary with a judicious development they can be trained to a greater potentiality of vigour by learning to rely on the secret fountains of mental and vital energy with which they are connected more than upon the minor aid of physical aliments. This aspect of self-discipline is however more important in the Yoga of self-perfection than here; for our present purpose the important point is the renunciation by the mind of attachment to or dependence on the things of the body.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from Subjection to the Body,
81:Self-Abuse by Drugs
Not a drop of alcohol is to be brought into this temple.
Master Bassui (1327-1387)1
(His dying instructions: first rule)
In swinging between liberal tolerance one moment and outraged repression the next,
modern societies seem chronically incapable of reaching consistent attitudes about
drugs.
Stephen Batchelor2
Drugs won't show you the truth. Drugs will only show you what it's like to be on drugs.
Brad Warner3

Implicit in the authentic Buddhist Path is sila. It is the time-honored practice
of exercising sensible restraints [Z:73-74]. Sila's ethical guidelines provide the
bedrock foundation for one's personal behavior in daily life. At the core of every
religion are some self-disciplined renunciations corresponding to sila. Yet, a profound irony has been reshaping the human condition in most cultures during the
last half century. It dates from the years when psychoactive drugs became readily
available. During this era, many naturally curious persons could try psychedelic
short-cuts and experience the way their consciousness might seem to ''expand.'' A
fortunate few of these experimenters would become motivated to follow the nondrug meditative route when they pursued various spiritual paths.
One fact is often overlooked. Meditation itself has many mind-expanding, psychedelic properties [Z:418-426]. These meditative experiences can also stimulate a
drug-free spiritual quest.
Meanwhile, we live in a drug culture. It is increasingly a drugged culture, for which overprescribing physicians must shoulder part of the blame. Do
drugs have any place along the spiritual path? This issue will always be hotly
debated.4
In Zen, the central issue is not whether each spiritual aspirant has the ''right''
to exercise their own curiosity, or the ''right'' to experiment on their own brains in
the name of freedom of religion. It is a free country. Drugs are out there. The real
questions are:
 Can you exercise the requisite self-discipline to follow the Zen Buddhist Path?
 Do you already have enough common sense to ask that seemingly naive question,

''What would Buddha do?'' (WWBD).
~ James Austin, Zen-Brain_Reflections,_Reviewing_Recent_Developments_in_Meditation_and_States_of_Consciousness,
82:... one of the major personality traits was neuroticism, the tendency to feel negative emotion. He [Jung] never formalized that idea in his thinking. Its a great oversight in some sense because the capacity to experience negative emotion, when thats exaggerated that seems to be the core feature of everything we that we regard as psychopathology. Psychiatric and psychological illness. Not the only thing but its the primary factor. So.

Q: What is the best way to avoid falling back into nihilistic behaviours and thinking?
JBP:Well, a large part of that I would say is habit. The development and maintainance of good practices. Habits. If you find yourself desolute, neurotic, if your thought tends in the nihilistic direction and you tend to fall apart, organizing your life across multiple dimensions is a good antidote its not exactly thinking.
Do you have an intimate relationship? If not then well probably you could use one.
Do you have contact with close family members, siblings, children, parents, or even people who are more distantly related. If not, you probably need that.
Do you see your friends a couple of times a week? And do something social with them?
Do you have a way of productively using your time outside of employment?
Are you employed?
Do you have a good job? Or at least a job that is practically sufficient and enables you to work with people who you like working with? Even if the job itself is mundane or repetitive or difficult sometimes the relationships you establish in an employment situation like that can make the job worthwhile.
Have you regulated your response to temptations? Pornography, alcohol abuse, drug abuse, is that under control?

I would say differentiate the problem. Theres multiple dimensions of attainment, ambition, pleasure, responsibility all of that that make up a life, and to the degree that is it possible you want to optimize your functioning on as many of those dimensions as possible.
You might also organize your schedule to the degree that you have that capacity for discipline.
Do you get enough sleep?
Do you go to bed at a regular time?
Do you get up at a regular time?
Do you eat regularly and appropriately and enought and not too much?
Are your days and your weeks and your months characterized by some tolerable, repeatable structure? That helps you meet your responsibilities but also shields you from uncertainly and chaos and provides you with multiple sources of reward?
Those are all the questions decompose the problem into, the best way of avoiding falling into nihilistic behaviours and thinking. ~ Jordan B. Peterson, https://www.youtube.com/watch?v=Q-geMoCsNAw,
83:The preliminary movement of Rajayoga is careful self-discipline by which good habits of mind are substituted for the lawless movements that indulge the lower nervous being. By the practice of truth, by renunciation of all forms of egoistic seeking, by abstention from injury to others, by purity, by constant meditation and inclination to the divine Purusha who is the true lord of the mental kingdom, a pure, clear state of mind and heart is established.
   This is the first step only. Afterwards, the ordinary activities of the mind and sense must be entirely quieted in order that the soul may be free to ascend to higher states of consciousness and acquire the foundation for a perfect freedom and self-mastery. But Rajayoga does not forget that the disabilities of the ordinary mind proceed largely from its subjection to the reactions of the nervous system and the body. It adopts therefore from the Hathayogic system its devices of asana and pranayama, but reduces their multiple and elaborate forms in each case to one simplest and most directly effective process sufficient for its own immediate object. Thus it gets rid of the Hathayogic complexity and cumbrousness while it utilises the swift and powerful efficacy of its methods for the control of the body and the vital functions and for the awakening of that internal dynamism, full of a latent supernormal faculty, typified in Yogic terminology by the kundalini, the coiled and sleeping serpent of Energy within. This done, the system proceeds to the perfect quieting of the restless mind and its elevation to a higher plane through concentration of mental force by the successive stages which lead to the utmost inner concentration or ingathered state of the consciousness which is called Samadhi.
   By Samadhi, in which the mind acquires the capacity of withdrawing from its limited waking activities into freer and higher states of consciousness, Rajayoga serves a double purpose. It compasses a pure mental action liberated from the confusions of the outer consciousness and passes thence to the higher supra-mental planes on which the individual soul enters into its true spiritual existence. But also it acquires the capacity of that free and concentrated energising of consciousness on its object which our philosophy asserts as the primary cosmic energy and the method of divine action upon the world. By this capacity the Yogin, already possessed of the highest supracosmic knowledge and experience in the state of trance, is able in the waking state to acquire directly whatever knowledge and exercise whatever mastery may be useful or necessary to his activities in the objective world.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Systems of Yoga, 36,
84:It is then by a transformation of life in its very principle, not by an external manipulation of its phenomena, that the integral Yoga proposes to change it from a troubled and ignorant into a luminous and harmonious movement of Nature. There are three conditions which are indispensable for the achievement of this central inner revolution and new formation; none of them is altogether sufficient in itself, but by their united threefold power the uplifting can be done, the conversion made and completely made. For, first, life as it is is a movement of desire and it has built in us as its centre a desire-soul which refers to itself all the motions of life and puts in them its own troubled hue and pain of an ignorant, half-lit, baffled endeavour: for a divine living, desire must be abolished and replaced by a purer and firmer motive-power, the tormented soul of desire dissolved and in its stead there must emerge the calm, strength, happiness of a true vital being now concealed within us. Next, life as it is is driven or led partly by the impulse of the life-force, partly by a mind which is mostly a servant and abettor of the ignorant life-impulse, but in part also its uneasy and not too luminous or competent guide and mentor; for a divine life the mind and the life-impulse must cease to be anything but instruments and the inmost psychic being must take their place as the leader on the path and the indicator of a divine guidance. Last, life as it is is turned towards the satisfaction of the separative ego; ego must disappear and be replaced by the true spiritual person, the central being, and life itself must be turned towards the fulfilment of the Divine in terrestrial existence; it must feel a Divine Force awaking within it and become an obedient instrumentation of its purpose.
   There is nothing that is not ancient and familiar in the first of these three transforming inner movements; for it has always been one of the principal objects of spiritual discipline. It has been best formulated in the already expressed doctrine of the Gita by which a complete renouncement of desire for the fruits as the motive of action, a complete annulment of desire itself, the complete achievement of a perfect equality are put forward as the normal status of a spiritual being. A perfect spiritual equality is the one true and infallible sign of the cessation of desire, - to be equal-souled to all things, unmoved by joy and sorrow, the pleasant and the unpleasant, success or failure, to look with an equal eye on high and low, friend and enemy, the virtuous and the sinner, to see in all beings the manifold manifestation of the One and in all things the multitudinous play or the slow masked evolution of the embodied Spirit. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 176,
85:on purifying ego and desire :::
   The elimination of all egoistic activity and of its foundation, the egoistic consciousness, is clearly the key to the consummation we desire. And since in the path of works action is the knot we have first to loosen, we must endeavour to loosen it where it is centrally tied, in desire and in ego; for otherwise we shall cut only stray strands and not the heart of our bondage.These are the two knots of our subjection to this ignorant and divided Nature, desire and ego-sense. And of these two desire has its native home in the emotions and sensations and instincts and from there affects thought and volition; ego-sense lives indeed in these movements, but it casts its deep roots also in the thinking mind and its will and it is there that it becomes fully self conscious. These are the twin obscure powers of the obsessing world-wide Ignorance that we have to enlighten and eliminate.
   In the field of action desire takes many forms, but the most powerful of all is the vital selfs craving or seeking after the fruit of our works. The fruit we covet may be a reward of internal pleasure; it may be the accomplishment of some preferred idea or some cherished will or the satisfaction of the egoistic emotions, or else the pride of success of our highest hopes and ambitions. Or it may be an external reward, a recompense entirely material, -wealth, position, honour, victory, good fortune or any other fulfilment of vital or physical desire. But all alike are lures by which egoism holds us. Always these satisfactions delude us with the sense of mastery and the idea of freedom, while really we are harnessed and guided or ridden and whipped by some gross or subtle, some noble or ignoble, figure of the blind Desire that drives the world. Therefore the first rule of action laid down by the Gita is to do the work that should be done without any desire for the fruit, niskama karma. ...
   The test it lays down is an absolute equality of the mind and the heart to all results, to all reactions, to all happenings. If good fortune and ill fortune, if respect and insult, if reputation and obloquy, if victory and defeat, if pleasant event and sorrowful event leave us not only unshaken but untouched, free in the emotions, free in the nervous reactions, free in the mental view, not responding with the least disturbance or vibration in any spot of the nature, then we have the absolute liberation to which the Gita points us, but not otherwise. The tiniest reaction is a proof that the discipline is imperfect and that some part of us accepts ignorance and bondage as its law and clings still to the old nature. Our self-conquest is only partially accomplished; it is still imperfect or unreal in some stretch or part or smallest spot of the ground of our nature. And that little pebble of imperfection may throw down the whole achievement of the Yoga
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [102],
86:Sweet Mother, here it is written: "It is part of the foundation of Yoga to become conscious of the great complexity of our nature, see the different forces that move it and get over it a control of directing knowledge." Are these forces different for each person?

Yes. The composition is completely different, otherwise everybody would be the same. There are not two beings with an identical combination; between the different parts of the being and the composition of these parts the proportion is different in each individual. There are people, primitive men, people like the yet undeveloped races or the degenerated ones whose combinations are fairly simple; they are still complicated, but comparatively simple. And there are people absolutely at the top of the human ladder, the e ́lite of humanity; their combinations become so complicated that a very special discernment is needed to find the relations between all these things.

There are beings who carry in themselves thousands of different personalities, and then each one has its own rhythm and alternation, and there is a kind of combination; sometimes there are inner conflicts, and there is a play of activities which are rhythmic and with alternations of certain parts which come to the front and then go back and again come to the front. But when one takes all that, it makes such complicated combinations that some people truly find it difficult to understand what is going on in themselves; and yet these are the ones most capable of a complete, coordinated, conscious, organised action; but their organisation is infinitely more complicated than that of primitive or undeveloped men who have two or three impulses and four or five ideas, and who can arrange all this very easily in themselves and seem to be very co-ordinated and logical because there is not very much to organise. But there are people truly like a multitude, and so that gives them a plasticity, a fluidity of action and an extraordinary complexity of perception, and these people are capable of understanding a considerable number of things, as though they had at their disposal a veritable army which they move according to circumstance and need; and all this is inside them. So when these people, with the help of yoga, the discipline of yoga, succeed in centralising all these beings around the central light of the divine Presence, they become powerful entities, precisely because of their complexity. So long as this is not organised they often give the impression of an incoherence, they are almost incomprehensible, one can't manage to understand why they are like that, they are so complex. But when they have organised all these beings, that is, put each one in its place around the divine centre, then truly they are terrific, for they have the capacity of understanding almost everything and doing almost everything because of the multitude of entities they contain, of which they are constituted. And the nearer one is to the top of the ladder, the more it is like that, and consequently the more difficult it is to organise one's being; because when you have about a dozen elements, you can quickly compass and organise them, but when you have thousands of them, it is difficult. ~ The Mother, Questions And Answers 1955, 215-216,
87:Evil
Hasten towards the good, leave behind all evil thoughts, for to do good without enthusiasm is to have a mind which delights in evil.

If one does an evil action, he should not persist in it, he should not delight in it. For full of suffering is the accumulation of evil.

If one does a good action, he should persist in it and take delight in it. Full of happiness is the accumulation of good.

As long as his evil action has not yet ripened, an evildoer may experience contentment. But when it ripens, the wrong-doer knows unhappiness.

As long as his good action has not yet ripened, one who does good may experience unhappiness. But when it ripens, the good man knows happiness.

Do not treat evil lightly, saying, "That will not touch me." A jar is filled drop by drop; even so the fool fills himself little by little with wickedness.

Do not treat good lightly, saying, "That will not touch me." A jar is filled drop by drop; even so the sage fills himself little by little with goodness.

The merchant who is carrying many precious goods and who has but few companions, avoids dangerous roads; and a man who loves his life is wary of poison. Even so should one act regarding evil.

A hand that has no wound can carry poison with impunity; act likewise, for evil cannot touch the righteous man.

If you offend one who is pure, innocent and defenceless, the insult will fall back on you, as if you threw dust against the wind.

Some are reborn here on earth, evil-doers go to the worlds of Niraya,1 the just go to the heavenly worlds, but those who have freed themselves from all desire attain Nirvana.

Neither in the skies, nor in the depths of the ocean, nor in the rocky caves, nowhere upon earth does there exist a place where a man can find refuge from his evil actions.

Neither in the skies, nor in the depths of the ocean, nor in the rocky caves, nowhere upon earth does there exist a place where a man can hide from death.

People have the habit of dealing lightly with thoughts that come. And the atmosphere is full of thoughts of all kinds which do not in fact belong to anybody in particular, which move perpetually from one person to another, very freely, much too freely, because there are very few people who can keep their thoughts under control.

When you take up the Buddhist discipline to learn how to control your thoughts, you make very interesting discoveries. You try to observe your thoughts. Instead of letting them pass freely, sometimes even letting them enter your head and establish themselves in a quite inopportune way, you look at them, observe them and you realise with stupefaction that in the space of a few seconds there passes through the head a series of absolutely improbable thoughts that are altogether harmful.
...?
Conversion of the aim of life from the ego to the Divine: instead of seeking one's own satisfaction, to have the service of the Divine as the aim of life.
*
What you must know is exactly the thing you want to do in life. The time needed to learn it does not matter at all. For those who wish to live according to Truth, there is always something to learn and some progress to make. 2 October 1969 ~ The Mother, Questions And Answers 1929-1931,
88:HOW CAN I READ SAVITRI?
An open reply by Dr Alok Pandey to a fellow devotee

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

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

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

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

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

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

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

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

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

In this sense Savitri is in the line of Vedic poetry using images that are at once profound as well as commonplace. That is the beauty of mystic poetry. These are things actually experienced and seen by Sri Aurobindo, and ultimately it is Their Grace that alone can reveal the intrinsic sense of this supreme revelation of the Supreme. ~ Dr Alok Pandey,
89:The principle of Yoga is the turning of one or of all powers of our human existence into a means of reaching the divine Being. In an ordinary Yoga one main power of being or one group of its powers is made the means, vehicle, path. In a synthetic Yoga all powers will be combined and included in the transmuting instrumentation.
   In Hathayoga the instrument is the body and life. All the power of the body is stilled, collected, purified, heightened, concentrated to its utmost limits or beyond any limits by Asana and other physical processes; the power of the life too is similarly purified, heightened, concentrated by Asana and Pranayama. This concentration of powers is then directed towards that physical centre in which the divine consciousness sits concealed in the human body. The power of Life, Nature-power, coiled up with all its secret forces asleep in the lowest nervous plexus of the earth-being,-for only so much escapes into waking action in our normal operations as is sufficient for the limited uses of human life,-rises awakened through centre after centre and awakens, too, in its ascent and passage the forces of each successive nodus of our being, the nervous life, the heart of emotion and ordinary mentality, the speech, sight, will, the higher knowledge, till through and above the brain it meets with and it becomes one with the divine consciousness.
   In Rajayoga the chosen instrument is the mind. our ordinary mentality is first disciplined, purified and directed towards the divine Being, then by a summary process of Asana and Pranayama the physical force of our being is stilled and concentrated, the life-force released into a rhythmic movement capable of cessation and concentrated into a higher power of its upward action, the mind, supported and strengthened by this greater action and concentration of the body and life upon which it rests, is itself purified of all its unrest and emotion and its habitual thought-waves, liberated from distraction and dispersion, given its highest force of concentration, gathered up into a trance of absorption. Two objects, the one temporal, the other eternal,are gained by this discipline. Mind-power develops in another concentrated action abnormal capacities of knowledge, effective will, deep light of reception, powerful light of thought-radiation which are altogether beyond the narrow range of our normal mentality; it arrives at the Yogic or occult powers around which there has been woven so much quite dispensable and yet perhaps salutary mystery. But the one final end and the one all-important gain is that the mind, stilled and cast into a concentrated trance, can lose itself in the divine consciousness and the soul be made free to unite with the divine Being.
   The triple way takes for its chosen instruments the three main powers of the mental soul-life of the human being. Knowledge selects the reason and the mental vision and it makes them by purification, concentration and a certain discipline of a Goddirected seeking its means for the greatest knowledge and the greatest vision of all, God-knowledge and God-vision. Its aim is to see, know and be the Divine. Works, action selects for its instrument the will of the doer of works; it makes life an offering of sacrifice to the Godhead and by purification, concentration and a certain discipline of subjection to the divine Will a means for contact and increasing unity of the soul of man with the divine Master of the universe. Devotion selects the emotional and aesthetic powers of the soul and by turning them all Godward in a perfect purity, intensity, infinite passion of seeking makes them a means of God-possession in one or many relations of unity with the Divine Being. All aim in their own way at a union or unity of the human soul with the supreme Spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Principle of the Integral Yoga, 609,
90:All Yoga is a turning of the human mind and the human soul, not yet divine in realisation, but feeling the divine impulse and attraction in it, towards that by which it finds its greater being. Emotionally, the first form which this turning takes must be that of adoration. In ordinary religion this adoration wears the form of external worship and that again develops a most external form of ceremonial worship. This element is ordinarily necessary because the mass of men live in their physical minds, cannot realise anything except by the force of a physical symbol and cannot feel that they are living anything except by the force of a physical action. We might apply here the Tantric gradation of sadhana, which makes the way of the pasu, the herd, the animal or physical being, the lowest stage of its discipline, and say that the purely or predominantly ceremonial adoration is the first step of this lowest part of the way. It is evident that even real religion, - and Yoga is something more than religion, - only begins when this quite outward worship corresponds to something really felt within the mind, some genuine submission, awe or spiritual aspiration, to which it becomes an aid, an outward expression and also a sort of periodical or constant reminder helping to draw back the mind to it from the preoccupations of ordinary life. But so long as it is only an idea of the Godhead to which one renders reverence or homage, we have not yet got to the beginning of Yoga. The aim of Yoga being union, its beginning must always be a seeking after the Divine, a longing after some kind of touch, closeness or possession. When this comes on us, the adoration becomes always primarily an inner worship; we begin to make ourselves a temple of the Divine, our thoughts and feelings a constant prayer of aspiration and seeking, our whole life an external service and worship. It is as this change, this new soul-tendency grows, that the religion of the devotee becomes a Yoga, a growing contact and union. It does not follow that the outward worship will necessarily be dispensed with, but it will increasingly become only a physical expression or outflowing of the inner devotion and adoration, the wave of the soul throwing itself out in speech and symbolic act.
   Adoration, before it turns into an element of the deeper Yoga of devotion, a petal of the flower of love, its homage and self-uplifting to its sun, must bring with it, if it is profound, an increasing consecration of the being to the Divine who is adored. And one element of this consecration must be a self-purifying so as to become fit for the divine contact, or for the entrance of the Divine into the temple of our inner being, or for his selfrevelation in the shrine of the heart. This purifying may be ethical in its character, but it will not be merely the moralist's seeking for the right and blameless action or even, when once we reach the stage of Yoga, an obedience to the law of God as revealed in formal religion; but it will be a throwing away, katharsis, of all that conflicts whether with the idea of the Divine in himself or of the Divine in ourselves. In the former case it becomes in habit of feeling and outer act an imitation of the Divine, in the latter a growing into his likeness in our nature. What inner adoration is to ceremonial worship, this growing into the divine likeness is to the outward ethical life. It culminates in a sort of liberation by likeness to the Divine,1 a liberation from our lower nature and a change into the divine nature.
   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 ~ Sri Aurobindo, The Synthesis Of Yoga, The Way of Devotion, 571 [T1],
91:64 Arts
   1. Geet vidya: art of singing.
   2. Vadya vidya: art of playing on musical instruments.
   3. Nritya vidya: art of dancing.
   4. Natya vidya: art of theatricals.
   5. Alekhya vidya: art of painting.
   6. Viseshakacchedya vidya: art of painting the face and body with color
   7. Tandula­kusuma­bali­vikara: art of preparing offerings from rice and flowers.
   8. Pushpastarana: art of making a covering of flowers for a bed.
   9. Dasana­vasananga­raga: art of applying preparations for cleansing the teeth, cloths and painting the body.
   10. Mani­bhumika­karma: art of making the groundwork of jewels.
   11. Aayya­racana: art of covering the bed.
   12. Udaka­vadya: art of playing on music in water.
   13. Udaka­ghata: art of splashing with water.
   14. Citra­yoga: art of practically applying an admixture of colors.
   15. Malya­grathana­vikalpa: art of designing a preparation of wreaths.
   16. Sekharapida­yojana: art of practically setting the coronet on the head.
   17. Nepathya­yoga: art of practically dressing in the tiring room.
   18. Karnapatra­bhanga: art of decorating the tragus of the ear.
   19. Sugandha­yukti: art of practical application of aromatics.
   20. Bhushana­yojana: art of applying or setting ornaments.
   21. Aindra­jala: art of juggling.
   22. Kaucumara: a kind of art.
   23. Hasta­laghava: art of sleight of hand.
   24. Citra­sakapupa­bhakshya­vikara­kriya: art of preparing varieties of delicious food.
   25. Panaka­rasa­ragasava­yojana: art of practically preparing palatable drinks and tinging draughts with red color.
   26. Suci­vaya­karma: art of needleworks and weaving.
   27. Sutra­krida: art of playing with thread.
   28. Vina­damuraka­vadya: art of playing on lute and small drum.
   29. Prahelika: art of making and solving riddles.
   30. Durvacaka­yoga: art of practicing language difficult to be answered by others.
   31. Pustaka­vacana: art of reciting books.
   32. Natikakhyayika­darsana: art of enacting short plays and anecdotes.
   33. Kavya­samasya­purana: art of solving enigmatic verses.
   34. Pattika­vetra­bana­vikalpa: art of designing preparation of shield, cane and arrows.
   35. Tarku­karma: art of spinning by spindle.
   36. Takshana: art of carpentry.
   37. Vastu­vidya: art of engineering.
   38. Raupya­ratna­pariksha: art of testing silver and jewels.
   39. Dhatu­vada: art of metallurgy.
   40. Mani­raga jnana: art of tinging jewels.
   41. Akara jnana: art of mineralogy.
   42. Vrikshayur­veda­yoga: art of practicing medicine or medical treatment, by herbs.
   43. Mesha­kukkuta­lavaka­yuddha­vidhi: art of knowing the mode of fighting of lambs, cocks and birds.
   44. Suka­sarika­pralapana: art of maintaining or knowing conversation between male and female cockatoos.
   45. Utsadana: art of healing or cleaning a person with perfumes.
   46. Kesa­marjana­kausala: art of combing hair.
   47. Akshara­mushtika­kathana: art of talking with fingers.
   48. Dharana­matrika: art of the use of amulets.
   49. Desa­bhasha­jnana: art of knowing provincial dialects.
   50. Nirmiti­jnana: art of knowing prediction by heavenly voice.
   51. Yantra­matrika: art of mechanics.
   52. Mlecchita­kutarka­vikalpa: art of fabricating barbarous or foreign sophistry.
   53. Samvacya: art of conversation.
   54. Manasi kavya­kriya: art of composing verse
   55. Kriya­vikalpa: art of designing a literary work or a medical remedy.
   56. Chalitaka­yoga: art of practicing as a builder of shrines called after him.
   57. Abhidhana­kosha­cchando­jnana: art of the use of lexicography and meters.
   58. Vastra­gopana: art of concealment of cloths.
   59. Dyuta­visesha: art of knowing specific gambling.
   60. Akarsha­krida: art of playing with dice or magnet.
   61. Balaka­kridanaka: art of using children's toys.
   62. Vainayiki vidya: art of enforcing discipline.
   63. Vaijayiki vidya: art of gaining victory.
   64. Vaitaliki vidya: art of awakening master with music at dawn.
   ~ Nik Douglas and Penny Slinger, Sexual Secrets,
92:To arrive then at this settled divine status must be the object of our concentration. The first step in concentration must be always to accustom the discursive mind to a settled unwavering pursuit of a single course of connected thought on a single subject and this it must do undistracted by all lures and alien calls on its attention. Such concentration is common enough in our ordinary life, but it becomes more difficult when we have to do it inwardly without any outward object or action on which to keep the mind; yet this inward concentration is what the seeker of knowledge must effect. Nor must it be merely the consecutive thought of the intellectual thinker, whose only object is to conceive and intellectually link together his conceptions. It is not, except perhaps at first, a process of reasoning that is wanted so much as a dwelling so far as possible on the fruitful essence of the idea which by the insistence of the soul's will upon it must yield up all the facets of its truth. Thus if it be the divine Love that is the subject of concentration, it is on the essence of the idea of God as Love that the mind should concentrate in such a way that the various manifestation of the divine Love should arise luminously, not only to the thought, but in the heart and being and vision of the Sadhaka. The thought may come first and the experience afterwards, but equally the experience may come first and the knowledge arise out of the experience. Afterwards the thing attained has to be dwelt on and more and more held till it becomes a constant experience and finally the Dharma or law of the being.
   This is the process of concentrated meditation; but a more strenuous method is the fixing of the whole mind in concentration on the essence of the idea only, so as to reach not the thought-knowledge or the psychological experience of the subject, but the very essence of the thing behind the idea. In this process thought ceases and passes into the absorbed or ecstatic contemplation of the object or by a merging into it m an inner Samadhi. If this be the process followed, then subsequently the state into which we rise must still be called down to take possession of the lower being, to shed its light, power and bliss on our ordinary consciousness. For otherwise we may possess it, as many do, in the elevated condition or in the inward Samadhi, but we shall lose our hold of it when we awake or descend into the contacts of the world; and this truncated possession is not the aim of an integral Yoga.
   A third process is neither at first to concentrate in a strenuous meditation on the one subject nor in a strenuous contemplation of the one object of thought-vision, but first to still the mind altogether. This may be done by various ways; one is to stand back from the mental action altogether not participating in but simply watching it until, tired of its unsanctioned leaping and running, it falls into an increasing and finally an absolute quiet. Another is to reject the thought-suggestions, to cast them away from the mind whenever they come and firmly hold to the peace of the being which really and always exists behind the trouble and riot of the mind. When this secret peace is unveiled, a great calm settles on the being and there comes usually with it the perception and experience of the all-pervading silent Brahman, everything else at first seeming to be mere form and eidolon. On the basis of this calm everything else may be built up in the knowledge and experience no longer of the external phenomena of things but of the deeper truth of the divine manifestation.
   Ordinarily, once this state is obtained, strenuous concentration will be found no longer necessary. A free concentration of will using thought merely for suggestion and the giving of light to the lower members will take its place. This Will will then insist on the physical being, the vital existence, the heart and the mind remoulding themselves in the forms of the Divine which reveal themselves out of the silent Brahman. By swifter or slower degrees according to the previous preparation and purification of the members, they will be obliged with more or less struggle to obey the law of the will and its thought-suggestion, so that eventually the knowledge of the Divine takes possession of our consciousness on all its planes and the image of the Divine is formed in our human existence even as it was done by the old Vedic Sadhakas. For the integral Yoga this is the most direct and powerful discipline.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Integral Knowledge, Concentration,
93:summary of the entire process of psychic awakening :::
You have asked what is the discipline to be followed in order to convert the mental seeking into a living spiritual experience. The first necessity is the practice of concentration of your consciousness within yourself. The ordinary human mind has an activity on the surface which veils the real Self. But there is another, a hidden consciousness within behind the surface one in which we can become aware of the real Self and of a larger deeper truth of nature, can realise the Self and liberate and transform the nature. To quiet the surface mind and begin to live within is the object of this concentration. Of this true consciousness other then the superficial there are two main centres, one in the heart (not the physical heart, but the cardiac centre in the middle of the chest), one in the head. The concentration in the heart opens within and by following this inward opening and going deep one becomes aware of the soul or psychic being, the divine element in the individual. This being unveiled begins to come forward, to govern the nature, to turn it an d all its movements towards the Truth, towards the Divine, and to call down into it all that is above. It brings the consciousness of the Presence, the dedication of the being to the Highest and invites the descent into our nature of a greater Force and Consciousness which is waiting above us. To concentrate in the heart centre with the offering of oneself to the Divine and the aspiration for this inward opening and for the Presence in the heart is the first way and, if it can be done, the natural beginning; for its result once obtained makes the spiritual path far more easy and safe than if one begins the other way.
   That other way is the concentration in the head, in the mental centre. This, if it brings about the silence of the surface mind, opens up an inner, larger, deeper mind within which is more capable of receiving spiritual experience and spiritual knowledge. But once concentrated here one must open the silent mental consciousness upward to all that is above mind. After a time one feels the consciousness rising upward and it the end it rises beyond the lid which has so long kept it tied in the body and finds a centre above the head where it is liberated into the Infinite. There it behind to come into contact with the universal Self, the Divine Peace, Light, Power, Knowledge, Bliss, to enter into that and become that, to feel the descent of these things into the nature. To concentrate in the head with the aspiration for quietude in the mind and the realisation of the Self and Divine above is the second way of concentration. It is important, however, to remember that the concentration of the consciousness in the head is only a preparation for its rising to the centre above; otherwise, one may get shut up in one's own mind and its experiences or at best attain only to a reflection of the Truth above instead of rising into the spiritual transcendence to live there. For some the mental consciousness is easier, for some the concentration in the heart centre; some are capable of doing both alternatively - but to begin with the heart centre, if one can do it, is the more desirable.
   The other side of the discipline is with regard to the activities of the nature, of the mind, of the life-self or vital, of the physical being. Here the principle is to accord the nature with the inner realisation so that one may not be divided into two discordant parts. There are here several disciplines or processes possible. One is to offer all the activities to the Divine and call for the inner guidance and the taking up of one's nature by a Higher Power. If there is the inward soul-opening, if the psychic being comes forward, then there is no great difficulty - there comes with it a psychic discrimination, a constant intimation, finally a governance which discloses and quietly and patiently removes all imperfections, bring the right mental and vital movements and reshapes the physical consciousness also. Another method is to stand back detached from the movements of the mind, life, physical being, to regard their activities as only a habitual formation of general Nature in the individual imposed on us by past workings, not as any part of our real being; in proportion as one succeeds in this, becomes detached, sees mind and its activities as not oneself, life and its activities as not oneself, the body and its activities as not oneself, one becomes aware of an inner Being within us - inner mental, inner vital, inner physical - silent, calm, unbound, unattached which reflects the true Self above and can be its direct representative; from this inner silent Being proceeds a rejection of all that is to be rejected, an acceptance only of what can be kept and transformed, an inmost Will to perfection or a call to the Divine Power to do at each step what is necessary for the change of the Nature. It can also open mind, life and body to the inmost psychic entity and its guiding influence or its direct guidance. In most cases these two methods emerge and work together and finally fuse into one. But one can being with either, the one that one feels most natural and easy to follow.
   Finally, in all difficulties where personal effort is hampered, the help of the Teacher can intervene and bring above what is needed for the realisation or for the immediate step that is necessary.
   ~ Sri Aurobindo, Letters On Yoga - II, 6, {871},
94:The Two Paths Of Yoga :::
   14 April 1929 - What are the dangers of Yoga? Is it especially dangerous to the people of the West? Someone has said that Yoga may be suitable for the East, but it has the effect of unbalancing the Western mind.

   Yoga is not more dangerous to the people of the West than to those of the East. Everything depends upon the spirit with which you approach it. Yoga does become dangerous if you want it for your own sake, to serve a personal end. It is not dangerous, on the contrary, it is safety and security itself, if you go to it with a sense of its sacredness, always remembering that the aim is to find the Divine.
   Dangers and difficulties come in when people take up Yoga not for the sake of the Divine, but because they want to acquire power and under the guise of Yoga seek to satisfy some ambition. if you cannot get rid of ambition, do not touch the thing. It is fire that burns.
   There are two paths of Yoga, one of tapasya (discipline), and the other of surrender. The path of tapasya is arduous. Here you rely solely upon yourself, you proceed by your own strength. You ascend and achieve according to the measure of your force. There is always the danger of falling down. And once you fall, you lie broken in the abyss and there is hardly a remedy. The other path, the path of surrender, is safe and sure. It is here, however, that the Western people find their difficulty. They have been taught to fear and avoid all that threatens their personal independence. They have imbibed with their mothers' milk the sense of individuality. And surrender means giving up all that. In other words, you may follow, as Ramakrishna says, either the path of the baby monkey or that of the baby cat. The baby monkey holds to its mother in order to be carried about and it must hold firm, otherwise if it loses its grip, it falls. On the other hand, the baby cat does not hold to its mother, but is held by the mother and has no fear nor responsibility; it has nothing to do but to let the mother hold it and cry ma ma.
   If you take up this path of surrender fully and sincerely, there is no more danger or serious difficulty. The question is to be sincere. If you are not sincere, do not begin Yoga. If you were dealing in human affairs, then you could resort to deception; but in dealing with the Divine there is no possibility of deception anywhere. You can go on the Path safely when you are candid and open to the core and when your only end is to realise and attain the Divine and to be moved by the Divine. There is another danger; it is in connection with the sex impulses. Yoga in its process of purification will lay bare and throw up all hidden impulses and desires in you. And you must learn not to hide things nor leave them aside, you have to face them and conquer and remould them. The first effect of Yoga, however, is to take away the mental control, and the hungers that lie dormant are suddenly set free, they rush up and invade the being. So long as this mental control has not been replaced by the Divine control, there is a period of transition when your sincerity and surrender will be put to the test. The strength of such impulses as those of sex lies usually in the fact that people take too much notice of them; they protest too vehemently and endeavour to control them by coercion, hold them within and sit upon them. But the more you think of a thing and say, "I don't want it, I don't want it", the more you are bound to it. What you should do is to keep the thing away from you, to dissociate from it, take as little notice of it as possible and, even if you happen to think of it, remain indifferent and unconcerned. The impulses and desires that come up by the pressure of Yoga should be faced in a spirit of detachment and serenity, as something foreign to yourself or belonging to the outside world. They should be offered to the Divine, so that the Divine may take them up and transmute them. If you have once opened yourself to the Divine, if the power of the Divine has once come down into you and yet you try to keep to the old forces, you prepare troubles and difficulties and dangers for yourself. You must be vigilant and see that you do not use the Divine as a cloak for the satisfaction of your desires. There are many self-appointed Masters, who do nothing but that. And then when you are off the straight path and when you have a little knowledge and not much power, it happens that you are seized by beings or entities of a certain type, you become blind instruments in their hands and are devoured by them in the end. Wherever there is pretence, there is danger; you cannot deceive God. Do you come to God saying, "I want union with you" and in your heart meaning "I want powers and enjoyments"? Beware! You are heading straight towards the brink of the precipice. And yet it is so easy to avoid all catastrophe. Become like a child, give yourself up to the Mother, let her carry you, and there is no more danger for you.
   This does not mean that you have not to face other kinds of difficulties or that you have not to fight and conquer any obstacles at all. Surrender does not ensure a smooth and unruffled and continuous progression. The reason is that your being is not yet one, nor your surrender absolute and complete. Only a part of you surrenders; and today it is one part and the next day it is another. The whole purpose of the Yoga is to gather all the divergent parts together and forge them into an undivided unity. Till then you cannot hope to be without difficulties - difficulties, for example, like doubt or depression or hesitation. The whole world is full of the poison. You take it in with every breath. If you exchange a few words with an undesirable man or even if such a man merely passes by you, you may catch the contagion from him. It is sufficient for you to come near a place where there is plague in order to be infected with its poison; you need not know at all that it is there. You can lose in a few minutes what it has taken you months to gain. So long as you belong to humanity and so long as you lead the ordinary life, it does not matter much if you mix with the people of the world; but if you want the divine life, you will have to be exceedingly careful about your company and your environment.
   ~ The Mother, Questions And Answers 1929-1931,
95:SECTION 1. Books for Serious Study
   Liber CCXX. (Liber AL vel Legis.) The Book of the Law. This book is the foundation of the New Æon, and thus of the whole of our work.
   The Equinox. The standard Work of Reference in all occult matters. The Encyclopaedia of Initiation.
   Liber ABA (Book 4). A general account in elementary terms of magical and mystical powers. In four parts: (1) Mysticism (2) Magical (Elementary Theory) (3) Magick in Theory and Practice (this book) (4) The Law.
   Liber II. The Message of the Master Therion. Explains the essence of the new Law in a very simple manner.
   Liber DCCCXXXVIII. The Law of Liberty. A further explanation of The Book of the Law in reference to certain ethical problems.
   Collected Works of A. Crowley. These works contain many mystical and magical secrets, both stated clearly in prose, and woven into the Robe of sublimest poesy.
   The Yi King. (S. B. E. Series [vol. XVI], Oxford University Press.) The "Classic of Changes"; give the initiated Chinese system of Magick.
   The Tao Teh King. (S. B. E. Series [vol. XXXIX].) Gives the initiated Chinese system of Mysticism.
   Tannhäuser, by A. Crowley. An allegorical drama concerning the Progress of the Soul; the Tannhäuser story slightly remodelled.
   The Upanishads. (S. B. E. Series [vols. I & XV.) The Classical Basis of Vedantism, the best-known form of Hindu Mysticism.
   The Bhagavad-gita. A dialogue in which Krishna, the Hindu "Christ", expounds a system of Attainment.
   The Voice of the Silence, by H.P. Blavatsky, with an elaborate commentary by Frater O.M. Frater O.M., 7°=48, is the most learned of all the Brethren of the Order; he has given eighteen years to the study of this masterpiece.
   Raja-Yoga, by Swami Vivekananda. An excellent elementary study of Hindu mysticism. His Bhakti-Yoga is also good.
   The Shiva Samhita. An account of various physical means of assisting the discipline of initiation. A famous Hindu treatise on certain physical practices.
   The Hathayoga Pradipika. Similar to the Shiva Samhita.
   The Aphorisms of Patanjali. A valuable collection of precepts pertaining to mystical attainment.
   The Sword of Song. A study of Christian theology and ethics, with a statement and solution of the deepest philosophical problems. Also contains the best account extant of Buddhism, compared with modern science.
   The Book of the Dead. A collection of Egyptian magical rituals.
   Dogme et Rituel de la Haute Magie, by Eliphas Levi. The best general textbook of magical theory and practice for beginners. Written in an easy popular style.
   The Book of the Sacred Magic of Abramelin the Mage. The best exoteric account of the Great Work, with careful instructions in procedure. This Book influenced and helped the Master Therion more than any other.
   The Goetia. The most intelligible of all the mediæval rituals of Evocation. Contains also the favourite Invocation of the Master Therion.
   Erdmann's History of Philosophy. A compendious account of philosophy from the earliest times. Most valuable as a general education of the mind.
   The Spiritual Guide of [Miguel de] Molinos. A simple manual of Christian Mysticism.
   The Star in the West. (Captain Fuller). An introduction to the study of the Works of Aleister Crowley.
   The Dhammapada. (S. B. E. Series [vol. X], Oxford University Press). The best of the Buddhist classics.
   The Questions of King Milinda. (S. B. E. Series [vols. XXXV & XXXVI].) Technical points of Buddhist dogma, illustrated bydialogues.
   Liber 777 vel Prolegomena Symbolica Ad Systemam Sceptico-Mysticæ Viæ Explicandæ, Fundamentum Hieroglyphicam Sanctissimorum Scientiæ Summæ. A complete Dictionary of the Correspondences of all magical elements, reprinted with extensive additions, making it the only standard comprehensive book of reference ever published. It is to the language of Occultism what Webster or Murray is to the English language.
   Varieties of Religious Experience (William James). Valuable as showing the uniformity of mystical attainment.
   Kabbala Denudata, von Rosenroth: also The Kabbalah Unveiled, by S.L. Mathers. The text of the Qabalah, with commentary. A good elementary introduction to the subject.
   Konx Om Pax [by Aleister Crowley]. Four invaluable treatises and a preface on Mysticism and Magick.
   The Pistis Sophia [translated by G.R.S. Mead or Violet McDermot]. An admirable introduction to the study of Gnosticism.
   The Oracles of Zoroaster [Chaldæan Oracles]. An invaluable collection of precepts mystical and magical.
   The Dream of Scipio, by Cicero. Excellent for its Vision and its Philosophy.
   The Golden Verses of Pythagoras, by Fabre d'Olivet. An interesting study of the exoteric doctrines of this Master.
   The Divine Pymander, by Hermes Trismegistus. Invaluable as bearing on the Gnostic Philosophy.
   The Secret Symbols of the Rosicrucians, reprint of Franz Hartmann. An invaluable compendium.
   Scrutinium Chymicum [Atalanta Fugiens]¸ by Michael Maier. One of the best treatises on alchemy.
   Science and the Infinite, by Sidney Klein. One of the best essays written in recent years.
   Two Essays on the Worship of Priapus [A Discourse on the Worship of Priapus &c. &c. &c.], by Richard Payne Knight [and Thomas Wright]. Invaluable to all students.
   The Golden Bough, by J.G. Frazer. The textbook of Folk Lore. Invaluable to all students.
   The Age of Reason, by Thomas Paine. Excellent, though elementary, as a corrective to superstition.
   Rivers of Life, by General Forlong. An invaluable textbook of old systems of initiation.
   Three Dialogues, by Bishop Berkeley. The Classic of Subjective Idealism.
   Essays of David Hume. The Classic of Academic Scepticism.
   First Principles by Herbert Spencer. The Classic of Agnosticism.
   Prolegomena [to any future Metaphysics], by Immanuel Kant. The best introduction to Metaphysics.
   The Canon [by William Stirling]. The best textbook of Applied Qabalah.
   The Fourth Dimension, by [Charles] H. Hinton. The best essay on the subject.
   The Essays of Thomas Henry Huxley. Masterpieces of philosophy, as of prose.
   ~ Aleister Crowley, Liber ABA, Appendix I: Literature Recommended to Aspirants
96:
   Mother, when one imagines something, does it not exist?

When you imagine something, it means that you make a mental formation which may be close to the truth or far from the truth - it also depends upon the quality of your formation. You make a mental formation and there are people who have such a power of formation that they succeed in making what they imagine real. There are not many of these but there are some. They imagine something and their formation is so well made and so powerful that it succeeds in being realised. These are creators; there are not many of them but there are some.

   If one thinks of someone who doesn't exist or who is dead?

Ah! What do you mean? What have you just said? Someone who doesn't exist or someone who is dead? These are two absolutely different things.

   I mean someone who is dead.

Someone who is dead!

   If this person has remained in the mental domain, you can find him immediately. Naturally if he is no longer in the mental domain, if he is in the psychic domain, to think of him is not enough. You must know how to go into the psychic domain to find him. But if he has remained in the mental domain and you think of him, you can find him immediately, and not only that, but you can have a mental contact with him and a kind of mental vision of his existence.

   The mind has a capacity of vision of its own and it is not the same vision as with these eyes, but it is a vision, it is a perception in forms. But this is not imagination. It has nothing to do with imagination.

   Imagination, for instance, is when you begin to picture to yourself an ideal being to whom you apply all your conceptions, and when you tell yourself, "Why, it should be like this, like that, its form should be like this, its thought like that, its character like that," when you see all the details and build up the being. Now, writers do this all the time because when they write a novel, they imagine. There are those who take things from life but there are those who are imaginative, creators; they create a character, a personage and then put him in their book later. This is to imagine. To imagine, for example, a whole concurrence of circumstances, a set of events, this is what I call telling a story to oneself. But it can be put down on paper, and then one becomes a novelist. There are very different kinds of writers. Some imagine everything, some gather all sorts of observations from life and construct their book with them. There are a hundred ways of writing a book. But indeed some writers imagine everything from beginning to end. It all comes out of their head and they construct even their whole story without any support in things physically observed. This truly is imagination. But as I say, if they are very powerful and have a considerable capacity for creation, it is possible that one day or other there will be a physical human being who realises their creation. This too is true.

   What do you suppose imagination is, eh? Have you never imagined anything, you?

   And what happens?

   All that one imagines.


You mean that you imagine something and it happens like that, eh? Or it is in a dream...

   What is the function, the use of the imagination?

If one knows how to use it, as I said, one can create for oneself his own inner and outer life; one can build his own existence with his imagination, if one knows how to use it and has a power. In fact it is an elementary way of creating, of forming things in the world. I have always felt that if one didn't have the capacity of imagination he would not make any progress. Your imagination always goes ahead of your life. When you think of yourself, usually you imagine what you want to be, don't you, and this goes ahead, then you follow, then it continues to go ahead and you follow. Imagination opens for you the path of realisation. People who are not imaginative - it is very difficult to make them move; they see just what is there before their nose, they feel just what they are moment by moment and they cannot go forward because they are clamped by the immediate thing. It depends a good deal on what one calls imagination. However...

   Men of science must be having imagination!


A lot. Otherwise they would never discover anything. In fact, what is called imagination is a capacity to project oneself outside realised things and towards things realisable, and then to draw them by the projection. One can obviously have progressive and regressive imaginations. There are people who always imagine all the catastrophes possible, and unfortunately they also have the power of making them come. It's like the antennae going into a world that's not yet realised, catching something there and drawing it here. Then naturally it is an addition to the earth atmosphere and these things tend towards manifestation. It is an instrument which can be disciplined, can be used at will; one can discipline it, direct it, orientate it. It is one of the faculties one can develop in himself and render serviceable, that is, use it for definite purposes.

   Sweet Mother, can one imagine the Divine and have the contact?

Certainly if you succeed in imagining the Divine you have the contact, and you can have the contact with what you imagine, in any case. In fact it is absolutely impossible to imagine something which doesn't exist somewhere. You cannot imagine anything at all which doesn't exist somewhere. It is possible that it doesn't exist on the earth, it is possible that it's elsewhere, but it is impossible for you to imagine something which is not already contained in principle in the universe; otherwise it could not occur.

   Then, Sweet Mother, this means that in the created universe nothing new is added?

In the created universe? Yes. The universe is progressive; we said that constantly things manifest, more and more. But for your imagination to be able to go and seek beyond the manifestation something which will be manifested, well, it may happen, in fact it does - I was going to tell you that it is in this way that some beings can cause considerable progress to be made in the world, because they have the capacity of imagining something that's not yet manifested. But there are not many. One must first be capable of going beyond the manifested universe to be able to imagine something which is not there. There are already many things which can be imagined.

   What is our terrestrial world in the universe? A very small thing. Simply to have the capacity of imagining something which does not exist in the terrestrial manifestation is already very difficult, very difficult. For how many billions of years hasn't it existed, this little earth? And there have been no two identical things. That's much. It is very difficult to go out from the earth atmosphere with one's mind; one can, but it is very difficult. And then if one wants to go out, not only from the earth atmosphere but from the universal life!

   To be able simply to enter into contact with the life of the earth in its totality from the formation of the earth until now, what can this mean? And then to go beyond this and enter into contact with universal life from its beginnings up to now... and then again to be able to bring something new into the universe, one must go still farther beyond.

   Not easy!
   That's all?
   (To the child) Convinced?
   ~ The Mother, Questions And Answers 1955, [T1],
97:This, in short, is the demand made on us, that we should turn our whole life into a conscious sacrifice. Every moment and every movement of our being is to be resolved into a continuous and a devoted self-giving to the Eternal. All our actions, not less the smallest and most ordinary and trifling than the greatest and most uncommon and noble, must be performed as consecrated acts. Our individualised nature must live in the single consciousness of an inner and outer movement dedicated to Something that is beyond us and greater than our ego. No matter what the gift or to whom it is presented by us, there must be a consciousness in the act that we are presenting it to the one divine Being in all beings. Our commonest or most grossly material actions must assume this sublimated character; when we eat, we should be conscious that we are giving our food to that Presence in us; it must be a sacred offering in a temple and the sense of a mere physical need or self-gratification must pass away from us. In any great labour, in any high discipline, in any difficult or noble enterprise, whether undertaken for ourselves, for others or for the race, it will no longer be possible to stop short at the idea of the race, of ourselves or of others. The thing we are doing must be consciously offered as a sacrifice of works, not to these, but either through them or directly to the One Godhead; the Divine Inhabitant who was hidden by these figures must be no longer hidden but ever present to our soul, our mind, our sense. The workings and results of our acts must be put in the hands of that One in the feeling that that Presence is the Infinite and Most High by whom alone our labour and our aspiration are possible. For in his being all takes place; for him all labour and aspiration are taken from us by Nature and offered on his altar. Even in those things in which Nature is herself very plainly the worker and we only the witnesses of her working and its containers and supporters, there should be the same constant memory and insistent consciousness of a work and of its divine Master. Our very inspiration and respiration, our very heart-beats can and must be made conscious in us as the living rhythm of the universal sacrifice.
   It is clear that a conception of this kind and its effective practice must carry in them three results that are of a central importance for our spiritual ideal. It is evident, to begin with, that, even if such a discipline is begun without devotion, it leads straight and inevitably towards the highest devotion possible; for it must deepen naturally into the completest adoration imaginable, the most profound God-love. There is bound up with it a growing sense of the Divine in all things, a deepening communion with the Divine in all our thought, will and action and at every moment of our lives, a more and more moved consecration to the Divine of the totality of our being. Now these implications of the Yoga of works are also of the very essence of an integral and absolute Bhakti. The seeker who puts them into living practice makes in himself continually a constant, active and effective representation of the very spirit of self-devotion, and it is inevitable that out of it there should emerge the most engrossing worship of the Highest to whom is given this service. An absorbing love for the Divine Presence to whom he feels an always more intimate closeness, grows upon the consecrated worker. And with it is born or in it is contained a universal love too for all these beings, living forms and creatures that are habitations of the Divine - not the brief restless grasping emotions of division, but the settled selfless love that is the deeper vibration of oneness. In all the seeker begins to meet the one Object of his adoration and service. The way of works turns by this road of sacrifice to meet the path of Devotion; it can be itself a devotion as complete, as absorbing, as integral as any the desire of the heart can ask for or the passion of the mind can imagine.
   Next, the practice of this Yoga demands a constant inward remembrance of the one central liberating knowledge, and a constant active externalising of it in works comes in too to intensify the remembrance. In all is the one Self, the one Divine is all; all are in the Divine, all are the Divine and there is nothing else in the universe, - this thought or this faith is the whole background until it becomes the whole substance of the consciousness of the worker. A memory, a self-dynamising meditation of this kind, must and does in its end turn into a profound and uninterrupted vision and a vivid and all-embracing consciousness of that which we so powerfully remember or on which we so constantly meditate. For it compels a constant reference at each moment to the Origin of all being and will and action and there is at once an embracing and exceeding of all particular forms and appearances in That which is their cause and upholder. This way cannot go to its end without a seeing vivid and vital, as concrete in its way as physical sight, of the works of the universal Spirit everywhere. On its summits it rises into a constant living and thinking and willing and acting in the presence of the Supramental, the Transcendent. Whatever we see and hear, whatever we touch and sense, all of which we are conscious, has to be known and felt by us as That which we worship and serve; all has to be turned into an image of the Divinity, perceived as a dwelling-place of his Godhead, enveloped with the eternal Omnipresence. In its close, if not long before it, this way of works turns by communion with the Divine Presence, Will and Force into a way of Knowledge more complete and integral than any the mere creature intelligence can construct or the search of the intellect can discover.
   Lastly, the practice of this Yoga of sacrifice compels us to renounce all the inner supports of egoism, casting them out of our mind and will and actions, and to eliminate its seed, its presence, its influence out of our nature. All must be done for the Divine; all must be directed towards the Divine. Nothing must be attempted for ourselves as a separate existence; nothing done for others, whether neighbours, friends, family, country or mankind or other creatures merely because they are connected with our personal life and thought and sentiment or because the ego takes a preferential interest in their welfare. In this way of doing and seeing all works and all life become only a daily dynamic worship and service of the Divine in the unbounded temple of his own vast cosmic existence. Life becomes more and more the sacrifice of the eternal in the individual constantly self-offered to the eternal Transcendence. It is offered in the wide sacrificial ground of the field of the eternal cosmic Spirit; and the Force too that offers it is the eternal Force, the omnipresent Mother. Therefore is this way a way of union and communion by acts and by the spirit and knowledge in the act as complete and integral as any our Godward will can hope for or our soul's strength execute.
   It has all the power of a way of works integral and absolute, but because of its law of sacrifice and self-giving to the Divine Self and Master, it is accompanied on its one side by the whole power of the path of Love and on the other by the whole power of the path of Knowledge. At its end all these three divine Powers work together, fused, united, completed, perfected by each other.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [111-114],
98:Intuition And The Value Of Concentration :::
   Mother, how can the faculty of intuition be developed?

   ... There are different kinds of intuition, and we carry these capacities within us. They are always active to some extent but we don't notice them because we don't pay enough attention to what is going on in us. Behind the emotions, deep within the being, in a consciousness seated somewhere near the level of the solar plexus, there is a sort of prescience, a kind of capacity for foresight, but not in the form of ideas: rather in the form of feelings, almost a perception of sensations. For instance, when one is going to decide to do something, there is sometimes a kind of uneasiness or inner refusal, and usually, if one listens to this deeper indication, one realises that it was justified. In other cases there is something that urges, indicates, insists - I am not speaking of impulses, you understand, of all the movements which come from the vital and much lower still - indications which are behind the feelings, which come from the affective part of the being; there too one can receive a fairly sure indication of the thing to be done. These are forms of intuition or of a higher instinct which can be cultivated by observation and also by studying the results. Naturally, it must be done very sincerely, objectively, without prejudice. If one wants to see things in a particular way and at the same time practise this observation, it is all useless. One must do it as if one were looking at what is happening from outside oneself, in someone else. It is one form of intuition and perhaps the first one that usually manifests. There is also another form but that one is much more difficult to observe because for those who are accustomed to think, to act by reason - not by impulse but by reason - to reflect before doing anything, there is an extremely swift process from cause to effect in the half-conscious thought which prevents you from seeing the line, the whole line of reasoning and so you don't think that it is a chain of reasoning, and that is quite deceptive. You have the impression of an intuition but it is not an intuition, it is an extremely rapid subconscious reasoning, which takes up a problem and goes straight to the conclusions. This must not be mistaken for intuition. In the ordinary functioning of the brain, intuition is something which suddenly falls like a drop of light. If one has the faculty, the beginning of a faculty of mental vision, it gives the impression of something coming from outside or above, like a little impact of a drop of light in the brain, absolutely independent of all reasoning. This is perceived more easily when one is able to silence one's mind, hold it still and attentive, arresting its usual functioning, as if the mind were changed into a kind of mirror turned towards a higher faculty in a sustained and silent attention. That too one can learn to do. One must learn to do it, it is a necessary discipline.
   When you have a question to solve, whatever it may be, usually you concentrate your attention here (pointing between the eyebrows), at the centre just above the eyes, the centre of the conscious will. But then if you do that, you cannot be in contact with intuition. You can be in contact with the source of the will, of effort, even of a certain kind of knowledge, but in the outer, almost material field; whereas, if you want to contact the intuition, you must keep this (Mother indicates the forehead) completely immobile. Active thought must be stopped as far as possible and the entire mental faculty must form - at the top of the head and a little further above if possible - a kind of mirror, very quiet, very still, turned upwards, in silent, very concentrated attention. If you succeed, you can - perhaps not immediately - but you can have the perception of the drops of light falling upon the mirror from a still unknown region and expressing themselves as a conscious thought which has no connection with all the rest of your thought since you have been able to keep it silent. That is the real beginning of the intellectual intuition.
   It is a discipline to be followed. For a long time one may try and not succeed, but as soon as one succeeds in making a mirror, still and attentive, one always obtains a result, not necessarily with a precise form of thought but always with the sensations of a light coming from above. And then, if one can receive this light coming from above without entering immediately into a whirl of activity, receive it in calm and silence and let it penetrate deep into the being, then after a while it expresses itself either as a luminous thought or as a very precise indication here (Mother indicates the heart), in this other centre.
   Naturally, first these two faculties must be developed; then, as soon as there is any result, one must observe the result, as I said, and see the connection with what is happening, the consequences: see, observe very attentively what has come in, what may have caused a distortion, what one has added by way of more or less conscious reasoning or the intervention of a lower will, also more or less conscious; and it is by a very deep study - indeed, almost of every moment, in any case daily and very frequent - that one succeeds in developing one's intuition. It takes a long time. It takes a long time and there are ambushes: one can deceive oneself, take for intuitions subconscious wills which try to manifest, indications given by impulses one has refused to receive openly, indeed all sorts of difficulties. One must be prepared for that. But if one persists, one is sure to succeed.
   And there comes a time when one feels a kind of inner guidance, something which is leading one very perceptibly in all that one does. But then, for the guidance to have its maximum power, one must naturally add to it a conscious surrender: one must be sincerely determined to follow the indication given by the higher force. If one does that, then... one saves years of study, one can seize the result extremely rapidly. If one also does that, the result comes very rapidly. But for that, it must be done with sincerity and... a kind of inner spontaneity. If one wants to try without this surrender, one may succeed - as one can also succeed in developing one's personal will and making it into a very considerable power - but that takes a very long time and one meets many obstacles and the result is very precarious; one must be very persistent, obstinate, persevering, and one is sure to succeed, but only after a great labour.
   Make your surrender with a sincere, complete self-giving, and you will go ahead at full speed, you will go much faster - but you must not do this calculatingly, for that spoils everything! (Silence) Moreover, whatever you may want to do in life, one thing is absolutely indispensable and at the basis of everything, the capacity of concentrating the attention. If you are able to gather together the rays of attention and consciousness on one point and can maintain this concentration with a persistent will, nothing can resist it - whatever it may be, from the most material physical development to the highest spiritual one. But this discipline must be followed in a constant and, it may be said, imperturbable way; not that you should always be concentrated on the same thing - that's not what I mean, I mean learning to concentrate.
   And materially, for studies, sports, all physical or mental development, it is absolutely indispensable. And the value of an individual is proportionate to the value of his attention.
   And from the spiritual point of view it is still more important.
   There is no spiritual obstacle which can resist a penetrating power of concentration. For instance, the discovery of the psychic being, union with the inner Divine, opening to the higher spheres, all can be obtained by an intense and obstinate power of concentration - but one must learn how to do it. There is nothing in the human or even in the superhuman field, to which the power of concentration is not the key. You can be the best athlete, you can be the best student, you can be an artistic, literary or scientific genius, you can be the greatest saint with that faculty. And everyone has in himself a tiny little beginning of it - it is given to everybody, but people do not cultivate it.
   ~ The Mother, Questions And Answers 1957-1958,
99:The Science of Living

To know oneself and to control oneself

AN AIMLESS life is always a miserable life.

Every one of you should have an aim. But do not forget that on the quality of your aim will depend the quality of your life.

   Your aim should be high and wide, generous and disinterested; this will make your life precious to yourself and to others.

   But whatever your ideal, it cannot be perfectly realised unless you have realised perfection in yourself.

   To work for your perfection, the first step is to become conscious of yourself, of the different parts of your being and their respective activities. You must learn to distinguish these different parts one from another, so that you may become clearly aware of the origin of the movements that occur in you, the many impulses, reactions and conflicting wills that drive you to action. It is an assiduous study which demands much perseverance and sincerity. For man's nature, especially his mental nature, has a spontaneous tendency to give a favourable explanation for everything he thinks, feels, says and does. It is only by observing these movements with great care, by bringing them, as it were, before the tribunal of our highest ideal, with a sincere will to submit to its judgment, that we can hope to form in ourselves a discernment that never errs. For if we truly want to progress and acquire the capacity of knowing the truth of our being, that is to say, what we are truly created for, what we can call our mission upon earth, then we must, in a very regular and constant manner, reject from us or eliminate in us whatever contradicts the truth of our existence, whatever is opposed to it. In this way, little by little, all the parts, all the elements of our being can be organised into a homogeneous whole around our psychic centre. This work of unification requires much time to be brought to some degree of perfection. Therefore, in order to accomplish it, we must arm ourselves with patience and endurance, with a determination to prolong our life as long as necessary for the success of our endeavour.

   As you pursue this labour of purification and unification, you must at the same time take great care to perfect the external and instrumental part of your being. When the higher truth manifests, it must find in you a mind that is supple and rich enough to be able to give the idea that seeks to express itself a form of thought which preserves its force and clarity. This thought, again, when it seeks to clothe itself in words, must find in you a sufficient power of expression so that the words reveal the thought and do not deform it. And the formula in which you embody the truth should be manifested in all your feelings, all your acts of will, all your actions, in all the movements of your being. Finally, these movements themselves should, by constant effort, attain their highest perfection.

   All this can be realised by means of a fourfold discipline, the general outline of which is given here. The four aspects of the discipline do not exclude each other, and can be followed at the same time; indeed, this is preferable. The starting-point is what can be called the psychic discipline. We give the name "psychic" to the psychological centre of our being, the seat within us of the highest truth of our existence, that which can know this truth and set it in movement. It is therefore of capital importance to become conscious of its presence in us, to concentrate on this presence until it becomes a living fact for us and we can identify ourselves with it.

   In various times and places many methods have been prescribed for attaining this perception and ultimately achieving this identification. Some methods are psychological, some religious, some even mechanical. In reality, everyone has to find the one which suits him best, and if one has an ardent and steadfast aspiration, a persistent and dynamic will, one is sure to meet, in one way or another - outwardly through reading and study, inwardly through concentration, meditation, revelation and experience - the help one needs to reach the goal. Only one thing is absolutely indispensable: the will to discover and to realise. This discovery and realisation should be the primary preoccupation of our being, the pearl of great price which we must acquire at any cost. Whatever you do, whatever your occupations and activities, the will to find the truth of your being and to unite with it must be always living and present behind all that you do, all that you feel, all that you think.

   To complement this movement of inner discovery, it would be good not to neglect the development of the mind. For the mental instrument can equally be a great help or a great hindrance. In its natural state the human mind is always limited in its vision, narrow in its understanding, rigid in its conceptions, and a constant effort is therefore needed to widen it, to make it more supple and profound. So it is very necessary to consider everything from as many points of view as possible. Towards this end, there is an exercise which gives great suppleness and elevation to the thought. It is as follows: a clearly formulated thesis is set; against it is opposed its antithesis, formulated with the same precision. Then by careful reflection the problem must be widened or transcended until a synthesis is found which unites the two contraries in a larger, higher and more comprehensive idea.

   Many other exercises of the same kind can be undertaken; some have a beneficial effect on the character and so possess a double advantage: that of educating the mind and that of establishing control over the feelings and their consequences. For example, you must never allow your mind to judge things and people, for the mind is not an instrument of knowledge; it is incapable of finding knowledge, but it must be moved by knowledge. Knowledge belongs to a much higher domain than that of the human mind, far above the region of pure ideas. The mind has to be silent and attentive to receive knowledge from above and manifest it. For it is an instrument of formation, of organisation and action, and it is in these functions that it attains its full value and real usefulness.

   There is another practice which can be very helpful to the progress of the consciousness. Whenever there is a disagreement on any matter, such as a decision to be taken, or an action to be carried out, one must never remain closed up in one's own conception or point of view. On the contrary, one must make an effort to understand the other's point of view, to put oneself in his place and, instead of quarrelling or even fighting, find the solution which can reasonably satisfy both parties; there always is one for men of goodwill.

   Here we must mention the discipline of the vital. The vital being in us is the seat of impulses and desires, of enthusiasm and violence, of dynamic energy and desperate depressions, of passions and revolts. It can set everything in motion, build and realise; but it can also destroy and mar everything. Thus it may be the most difficult part to discipline in the human being. It is a long and exacting labour requiring great patience and perfect sincerity, for without sincerity you will deceive yourself from the very outset, and all endeavour for progress will be in vain. With the collaboration of the vital no realisation seems impossible, no transformation impracticable. But the difficulty lies in securing this constant collaboration. The vital is a good worker, but most often it seeks its own satisfaction. If that is refused, totally or even partially, the vital gets vexed, sulks and goes on strike. Its energy disappears more or less completely and in its place leaves disgust for people and things, discouragement or revolt, depression and dissatisfaction. At such moments it is good to remain quiet and refuse to act; for these are the times when one does stupid things and in a few moments one can destroy or spoil the progress that has been made during months of regular effort. These crises are shorter and less dangerous for those who have established a contact with their psychic being which is sufficient to keep alive in them the flame of aspiration and the consciousness of the ideal to be realised. They can, with the help of this consciousness, deal with their vital as one deals with a rebellious child, with patience and perseverance, showing it the truth and light, endeavouring to convince it and awaken in it the goodwill which has been veiled for a time. By means of such patient intervention each crisis can be turned into a new progress, into one more step towards the goal. Progress may be slow, relapses may be frequent, but if a courageous will is maintained, one is sure to triumph one day and see all difficulties melt and vanish before the radiance of the truth-consciousness.

   Lastly, by means of a rational and discerning physical education, we must make our body strong and supple enough to become a fit instrument in the material world for the truth-force which wants to manifest through us.

   In fact, the body must not rule, it must obey. By its very nature it is a docile and faithful servant. Unfortunately, it rarely has the capacity of discernment it ought to have with regard to its masters, the mind and the vital. It obeys them blindly, at the cost of its own well-being. The mind with its dogmas, its rigid and arbitrary principles, the vital with its passions, its excesses and dissipations soon destroy the natural balance of the body and create in it fatigue, exhaustion and disease. It must be freed from this tyranny and this can be done only through a constant union with the psychic centre of the being. The body has a wonderful capacity of adaptation and endurance. It is able to do so many more things than one usually imagines. If, instead of the ignorant and despotic masters that now govern it, it is ruled by the central truth of the being, you will be amazed at what it is capable of doing. Calm and quiet, strong and poised, at every minute it will be able to put forth the effort that is demanded of it, for it will have learnt to find rest in action and to recuperate, through contact with the universal forces, the energies it expends consciously and usefully. In this sound and balanced life a new harmony will manifest in the body, reflecting the harmony of the higher regions, which will give it perfect proportions and ideal beauty of form. And this harmony will be progressive, for the truth of the being is never static; it is a perpetual unfolding of a growing perfection that is more and more total and comprehensive. As soon as the body has learnt to follow this movement of progressive harmony, it will be possible for it to escape, through a continuous process of transformation, from the necessity of disintegration and destruction. Thus the irrevocable law of death will no longer have any reason to exist.

   When we reach this degree of perfection which is our goal, we shall perceive that the truth we seek is made up of four major aspects: Love, Knowledge, Power and Beauty. These four attributes of the Truth will express themselves spontaneously in our being. The psychic will be the vehicle of true and pure love, the mind will be the vehicle of infallible knowledge, the vital will manifest an invincible power and strength and the body will be the expression of a perfect beauty and harmony.

   Bulletin, November 1950

   ~ The Mother, On Education,
100:Mental Education

OF ALL lines of education, mental education is the most widely known and practised, yet except in a few rare cases there are gaps which make it something very incomplete and in the end quite insufficient.

   Generally speaking, schooling is considered to be all the mental education that is necessary. And when a child has been made to undergo, for a number of years, a methodical training which is more like cramming than true schooling, it is considered that whatever is necessary for his mental development has been done. Nothing of the kind. Even conceding that the training is given with due measure and discrimination and does not permanently damage the brain, it cannot impart to the human mind the faculties it needs to become a good and useful instrument. The schooling that is usually given can, at the most, serve as a system of gymnastics to increase the suppleness of the brain. From this standpoint, each branch of human learning represents a special kind of mental gymnastics, and the verbal formulations given to these various branches each constitute a special and well-defined language.

   A true mental education, which will prepare man for a higher life, has five principal phases. Normally these phases follow one after another, but in exceptional individuals they may alternate or even proceed simultaneously. These five phases, in brief, are:

   (1) Development of the power of concentration, the capacity of attention.
   (2) Development of the capacities of expansion, widening, complexity and richness.
   (3) Organisation of one's ideas around a central idea, a higher ideal or a supremely luminous idea that will serve as a guide in life.
   (4) Thought-control, rejection of undesirable thoughts, to become able to think only what one wants and when one wants.
   (5) Development of mental silence, perfect calm and a more and more total receptivity to inspirations coming from the higher regions of the being.

   It is not possible to give here all the details concerning the methods to be employed in the application of these five phases of education to different individuals. Still, a few explanations on points of detail can be given.

   Undeniably, what most impedes mental progress in children is the constant dispersion of their thoughts. Their thoughts flutter hither and thither like butterflies and they have to make a great effort to fix them. Yet this capacity is latent in them, for when you succeed in arousing their interest, they are capable of a good deal of attention. By his ingenuity, therefore, the educator will gradually help the child to become capable of a sustained effort of attention and a faculty of more and more complete absorption in the work in hand. All methods that can develop this faculty of attention from games to rewards are good and can all be utilised according to the need and the circumstances. But it is the psychological action that is most important and the sovereign method is to arouse in the child an interest in what you want to teach him, a liking for work, a will to progress. To love to learn is the most precious gift that one can give to a child: to love to learn always and everywhere, so that all circumstances, all happenings in life may be constantly renewed opportunities for learning more and always more.

   For that, to attention and concentration should be added observation, precise recording and faithfulness of memory. This faculty of observation can be developed by varied and spontaneous exercises, making use of every opportunity that presents itself to keep the child's thought wakeful, alert and prompt. The growth of the understanding should be stressed much more than that of memory. One knows well only what one has understood. Things learnt by heart, mechanically, fade away little by little and finally disappear; what is understood is never forgotten. Moreover, you must never refuse to explain to a child the how and the why of things. If you cannot do it yourself, you must direct the child to those who are qualified to answer or point out to him some books that deal with the question. In this way you will progressively awaken in the child the taste for true study and the habit of making a persistent effort to know.

   This will bring us quite naturally to the second phase of development in which the mind should be widened and enriched.

   You will gradually show the child that everything can become an interesting subject for study if it is approached in the right way. The life of every day, of every moment, is the best school of all, varied, complex, full of unexpected experiences, problems to be solved, clear and striking examples and obvious consequences. It is so easy to arouse healthy curiosity in children, if you answer with intelligence and clarity the numerous questions they ask. An interesting reply to one readily brings others in its train and so the attentive child learns without effort much more than he usually does in the classroom. By a choice made with care and insight, you should also teach him to enjoy good reading-matter which is both instructive and attractive. Do not be afraid of anything that awakens and pleases his imagination; imagination develops the creative mental faculty and through it study becomes living and the mind develops in joy.

   In order to increase the suppleness and comprehensiveness of his mind, one should see not only that he studies many varied topics, but above all that a single subject is approached in various ways, so that the child understands in a practical manner that there are many ways of facing the same intellectual problem, of considering it and solving it. This will remove all rigidity from his brain and at the same time it will make his thinking richer and more supple and prepare it for a more complex and comprehensive synthesis. In this way also the child will be imbued with the sense of the extreme relativity of mental learning and, little by little, an aspiration for a truer source of knowledge will awaken in him.

   Indeed, as the child grows older and progresses in his studies, his mind too ripens and becomes more and more capable of forming general ideas, and with them almost always comes a need for certitude, for a knowledge that is stable enough to form the basis of a mental construction which will permit all the diverse and scattered and often contradictory ideas accumulated in his brain to be organised and put in order. This ordering is indeed very necessary if one is to avoid chaos in one's thoughts. All contradictions can be transformed into complements, but for that one must discover the higher idea that will have the power to bring them harmoniously together. It is always good to consider every problem from all possible standpoints so as to avoid partiality and exclusiveness; but if the thought is to be active and creative, it must, in every case, be the natural and logical synthesis of all the points of view adopted. And if you want to make the totality of your thoughts into a dynamic and constructive force, you must also take great care as to the choice of the central idea of your mental synthesis; for upon that will depend the value of this synthesis. The higher and larger the central idea and the more universal it is, rising above time and space, the more numerous and the more complex will be the ideas, notions and thoughts which it will be able to organise and harmonise.

   It goes without saying that this work of organisation cannot be done once and for all. The mind, if it is to keep its vigour and youth, must progress constantly, revise its notions in the light of new knowledge, enlarge its frame-work to include fresh notions and constantly reclassify and reorganise its thoughts, so that each of them may find its true place in relation to the others and the whole remain harmonious and orderly.

   All that has just been said concerns the speculative mind, the mind that learns. But learning is only one aspect of mental activity; the other, which is at least equally important, is the constructive faculty, the capacity to form and thus prepare action. This very important part of mental activity has rarely been the subject of any special study or discipline. Only those who want, for some reason, to exercise a strict control over their mental activities think of observing and disciplining this faculty of formation; and as soon as they try it, they have to face difficulties so great that they appear almost insurmountable.

   And yet control over this formative activity of the mind is one of the most important aspects of self-education; one can say that without it no mental mastery is possible. As far as study is concerned, all ideas are acceptable and should be included in the synthesis, whose very function is to become more and more rich and complex; but where action is concerned, it is just the opposite. The ideas that are accepted for translation into action should be strictly controlled and only those that agree with the general trend of the central idea forming the basis of the mental synthesis should be permitted to express themselves in action. This means that every thought entering the mental consciousness should be set before the central idea; if it finds a logical place among the thoughts already grouped, it will be admitted into the synthesis; if not, it will be rejected so that it can have no influence on the action. This work of mental purification should be done very regularly in order to secure a complete control over one's actions.

   For this purpose, it is good to set apart some time every day when one can quietly go over one's thoughts and put one's synthesis in order. Once the habit is acquired, you can maintain control over your thoughts even during work and action, allowing only those which are useful for what you are doing to come to the surface. Particularly, if you have continued to cultivate the power of concentration and attention, only the thoughts that are needed will be allowed to enter the active external consciousness and they then become all the more dynamic and effective. And if, in the intensity of concentration, it becomes necessary not to think at all, all mental vibration can be stilled and an almost total silence secured. In this silence one can gradually open to the higher regions of the mind and learn to record the inspirations that come from there.

   But even before reaching this point, silence in itself is supremely useful, because in most people who have a somewhat developed and active mind, the mind is never at rest. During the day, its activity is kept under a certain control, but at night, during the sleep of the body, the control of the waking state is almost completely removed and the mind indulges in activities which are sometimes excessive and often incoherent. This creates a great stress which leads to fatigue and the diminution of the intellectual faculties.

   The fact is that like all the other parts of the human being, the mind too needs rest and it will not have this rest unless we know how to provide it. The art of resting one's mind is something to be acquired. Changing one's mental activity is certainly one way of resting; but the greatest possible rest is silence. And as far as the mental faculties are concerned a few minutes passed in the calm of silence are a more effective rest than hours of sleep.

   When one has learned to silence the mind at will and to concentrate it in receptive silence, then there will be no problem that cannot be solved, no mental difficulty whose solution cannot be found. When it is agitated, thought becomes confused and impotent; in an attentive tranquillity, the light can manifest itself and open up new horizons to man's capacity. Bulletin, November 1951

   ~ The Mother, On Education,

*** WISDOM TROVE ***

1:Life is tons of discipline. ~ robert-frost, @wisdomtrove
2:Hunger is good discipline. ~ ernest-hemingway, @wisdomtrove
3:Discipline must be maintained. ~ charles-dickens, @wisdomtrove
4:Discipline is the soul of an army. ~ george-washington, @wisdomtrove
5:Persistence is self-discipline in action. ~ brian-tracy, @wisdomtrove
6:Discipline must come through liberty. ~ maria-montessori, @wisdomtrove
7:Intention without discipline is useless. ~ caroline-myss, @wisdomtrove
8:Discipline weighs ounces and regret weighs tons ~ jim-rohn, @wisdomtrove
9:Discipline yourself so others won't have to. ~ john-wooden, @wisdomtrove
10:Discipline yourself, and others won't need to. ~ john-wooden, @wisdomtrove
11:Discipline yourself - so others don't have to. ~ john-wooden, @wisdomtrove
12:You must learn to discipline your disappointment. ~ jim-rohn, @wisdomtrove
13:Listening is not a skill; it is a discipline. ~ peter-drucker, @wisdomtrove
14:One discipline always leads to another discipline. ~ jim-rohn, @wisdomtrove
15:Dreams get you started; discipline keeps you going. ~ jim-rohn, @wisdomtrove
16:The whole point is to discipline the mind. ~ swami-vivekananda, @wisdomtrove
17:Intention without discipline is useless. ~ norman-vincent-peale, @wisdomtrove
18:With total discipline we can solve all problems. ~ m-scott-peck, @wisdomtrove
19:To make the mind obey you is a spiritual discipline. ~ sivananda, @wisdomtrove
20:Discipline is doing within, while you do without. ~ denis-waitley, @wisdomtrove
21:With self-discipline, all things are possible ~ theodore-roosevelt, @wisdomtrove
22:Discipline enables you to think first and act second. ~ joyce-meyer, @wisdomtrove
23:With self-discipline most anything is possible. ~ theodore-roosevelt, @wisdomtrove
24:Discipline is the bridge between goals and accomplishment. ~ jim-rohn, @wisdomtrove
25:Affirmation without discipline is the beginning of delusion. ~ jim-rohn, @wisdomtrove
26:Any asshole can chase a skirt, art takes discipline. ~ charles-bukowski, @wisdomtrove
27:The least lack of discipline starts to erode our self-esteem. ~ jim-rohn, @wisdomtrove
28:The purpose of discipline is not to punish, but to correct. ~ john-wooden, @wisdomtrove
29:It is intelligence that brings order, not discipline. ~ jiddu-krishnamurti, @wisdomtrove
30:Discipline is what you must have to resist the lure of excuses ~ brian-tracy, @wisdomtrove
31:Self-discipline is crucial to a simpler, more contented life.   ~ dalai-lama, @wisdomtrove
32:Discipline has within it the potential for creating future miracles. ~ jim-rohn, @wisdomtrove
33:The best time to set up a new discipline is when the idea is strong. ~ jim-rohn, @wisdomtrove
34:When grandparents enter the door, discipline flies out the window. ~ ogden-nash, @wisdomtrove
35:Yoga uses the body to discipline the mind and to reach the soul. ~ b-k-s-iyengar, @wisdomtrove
36:There is something good in men that really yearn for discipline. ~ vince-lombardi, @wisdomtrove
37:Talent without discipline is like an octopus on roller skates ~ h-jackson-brown-jr, @wisdomtrove
38:Discipline is built by consistently performing small acts of courage. ~ robin-sharma, @wisdomtrove
39:There is a direct relationship between self-discipline and self-esteem. ~ brian-tracy, @wisdomtrove
40:It is one thing to praise discipline, and another to submit to it. ~ miguel-de-cervantes, @wisdomtrove
41:A free curiosity is more effective in learning than a rigid discipline. ~ saint-augustine, @wisdomtrove
42:The most valuable form of discipline is the one that you impose upon yourself. ~ jim-rohn, @wisdomtrove
43:If men live decently it is because discipline saves their very lives for them. ~ sophocles, @wisdomtrove
44:As much as I loved the art and discipline of the dance, it didn't love me! ~ audrey-hepburn, @wisdomtrove
45:Discipline is necessary to curb the mind, otherwise there is no peace. ~ jiddu-krishnamurti, @wisdomtrove
46:The discipline of the written word punishes both stupidity and dishonesty. ~ john-steinbeck, @wisdomtrove
47:... to bring peace to all, one must first discipline and control one’s own mind.    ~ buddha, @wisdomtrove
48:Freedom in intellectual work is found to be the basis of internal discipline. ~ maria-montessori, @wisdomtrove
49:Discipline means we don't let go of the things we know we should be doing, we do them! ~ jim-rohn, @wisdomtrove
50:An artist's working life is marked by intensive application and intense discipline. ~ john-f-kennedy, @wisdomtrove
51:My grandmother used to discipline me, I mean, beat my ass, and I deserved them, too. ~ richard-pryor, @wisdomtrove
52:Catholic doctrine and discipline may be walls; but they are the walls of a playground. ~ g-k-chesterton, @wisdomtrove
53:Seek freedom and become captive of your desires. Seek discipline and find your liberty. ~ frank-herbert, @wisdomtrove
54:Faith is a state of mind that can be conditioned through self-discipline. Faith will accomplish. ~ bruce-lee, @wisdomtrove
55:Only when you combine sound intellect with emotional discipline do you get rational behavior. ~ warren-buffet, @wisdomtrove
56:Time management requires self-discipline, self-mastery and self-control more than anything else. ~ brian-tracy, @wisdomtrove
57:Do you need strength? Peace? Wisdom? Direction? Discipline? Ask for it! God will hear you. ~ charles-r-swindoll, @wisdomtrove
58:I think of discipline as the continual everyday process of helping a child learn self-discipline. ~ fred-rogers, @wisdomtrove
59:The profile of a wealthy person is this hard work, perseverance, and most of all, self-discipline. ~ zig-ziglar, @wisdomtrove
60:With self-discipline most anything is possible. Theodore Roosevelt Rule your mind or it will rule you. ~ horace, @wisdomtrove
61:These are only hints an guesses... the rest is prayer, observance, discipline, thought, and action. ~ t-s-eliot, @wisdomtrove
62:We must all suffer one of two things: the pain of discipline or the pain of regret or disappointment. ~ jim-rohn, @wisdomtrove
63:Work, especially good work, becomes easy only when desire has learnt to discipline itself. ~ rabindranath-tagore, @wisdomtrove
64:I believe that the most important single thing, beyond discipline and creativity is daring to dare. ~ maya-angelou, @wisdomtrove
65:Can the mind become completely still without coercion, without compulsion, without discipline? ~ jiddu-krishnamurti, @wisdomtrove
66:God does not discipline us to subdue us, but to condition us for a life of usefulness and blessedness. ~ billy-graham, @wisdomtrove
67:Practice self-discipline and keep emotions under control. Good judgment and common sense are essential. ~ john-wooden, @wisdomtrove
68:Every act of self-discipline increases your confidence, trust, and belief in yourself and your abilities. ~ brian-tracy, @wisdomtrove
69:Discipline is the foundation upon which all success is built. Lack of discipline inevitably leads to failure. ~ jim-rohn, @wisdomtrove
70:Life is tons of discipline. Your first discipline is your vocabulary; then your grammar and your punctuation ~ robert-frost, @wisdomtrove
71:Some form of self-discipline is necessary to transmute material desires into spiritual aspirations. ~ paramahansa-yogananda, @wisdomtrove
72:A man's real education begins after he has left school. True education is gained through the discipline of life. ~ henry-ford, @wisdomtrove
73:You cannot antagonize and be a positive influence, and you will antagonize when you discipline through emotion. ~ john-wooden, @wisdomtrove
74:It's absolutely true that unless you can instill discipline upon yourself, you will never be able to lead others. ~ zig-ziglar, @wisdomtrove
75:There is no merit to discipline under ideal circumstances. I must have it in the face of death or it is worthless. ~ isaac-asimov, @wisdomtrove
76:It's my old girl that advises. She has the head. But I never own to it before her. Discipline must be maintained. ~ charles-dickens, @wisdomtrove
77:Those men are most apt to be obsequious and conciliating abroad, who are under the discipline of shrews at home. ~ washington-irving, @wisdomtrove
78:Through discipline, effort, and continual practice, you can also accomplish almost anything you focus your thoughts on. ~ wayne-dyer, @wisdomtrove
79:Restraint and discipline and examples of virtue and justice. These are the things that form the education of the world. ~ edmund-burke, @wisdomtrove
80:Simulated disorder postulates perfect discipline; simulated fear postulates courage; simulated weakness postulates strength. ~ lao-tzu, @wisdomtrove
81:Cultivating quietness is a missing discipline today... the quietness needed to nurture an inner life hid in Christ. ~ aiden-wilson-tozer, @wisdomtrove
82:We should discipline ourselves to read the Word until it comes alive... until we can almost feel the breath of God. ~ aiden-wilson-tozer, @wisdomtrove
83:Discipline is the soul of an army. It makes small numbers formidable; procures success to the weak, and esteem to all. ~ george-washington, @wisdomtrove
84:Through discipline, discipline is the other side of discipleship. If you want to follow Jesus, you have to have discipline. ~ henri-nouwen, @wisdomtrove
85:I value self-discipline, but creating systems that make it next to impossible to misbehave is more reliable than self-control. ~ tim-ferris, @wisdomtrove
86:Remember that all success is based on long-term commitment, faith, discipline, attitude and a few stepping stones along the way. ~ jim-rohn, @wisdomtrove
87:Leadership is not only having a vision, but also having the courage, the discipline, and the resources to get you there. ~ george-washington, @wisdomtrove
88:It was character that got us out of bed, commitment that moved us into action, and discipline that enabled us to follow through. ~ zig-ziglar, @wisdomtrove
89:Listening (the first competence of leadership) is not a skill, it is a discipline. All you have to do is keep your mouth shut. ~ peter-drucker, @wisdomtrove
90:Discipline yourself to find something positive in every situation every day. You attract positivity when you are positive within. ~ brian-tracy, @wisdomtrove
91:Self-discipline is the ability to make yourself do what you should do, when you should do it, whether you feel like it or not. ~ elbert-hubbard, @wisdomtrove
92:I've never known a man worth his salt who, in the long run, deep down in his heart, didn't appreciate the grind, the discipline ~ vince-lombardi, @wisdomtrove
93:Know this also to be one of the spiritual practices, a discipline for God - realisation. Its aim also is Self - realisation. ~ swami-vivekananda, @wisdomtrove
94:Perhaps the greatest display of self-discipline is persisting when the going gets tough. Persistence is self-discipline in action. ~ brian-tracy, @wisdomtrove
95:Can everybody contact the higher forces? No, not indeed; but they submit themselves to a discipline and this brings them success. ~ sri-aurobindo, @wisdomtrove
96:Self-discipline is a great time-saver; it is the ability to make yourself work on only those things that are most important to you. ~ brian-tracy, @wisdomtrove
97:The human soul is on its journey from the law to love, from discipline to liberation, from the moral plane to the spiritual. ~ rabindranath-tagore, @wisdomtrove
98:Captivated by its discipline, humanity forgets and goes on forgetting that it is the discipline of chess players, not of angels. ~ jorge-luis-borges, @wisdomtrove
99:Have your dream... What you need now more than anything is discipline. Cast off mere words. Words turn into stone. (from Thailand) ~ haruki-murakami, @wisdomtrove
100:The consummate leader cultivates the moral law, and strictly adheres to method and discipline; thus it is in his power to control success. ~ sun-tzu, @wisdomtrove
101:Discipline provides a constancy which is independent of what kind of day you had yesterday and what kind of day you anticipate today. ~ jon-kabat-zinn, @wisdomtrove
102:A fool is ‘happy’ when his cravings are satisfied. A warrior is happy without reason. That’s what makes happiness the ultimate discipline ~ dan-millman, @wisdomtrove
103:The man who would emancipate art from discipline and reason is trying to elude rationality, not merely in art, but in all existence. ~ george-santayana, @wisdomtrove
104:This discipline and rough treatment are a furnace to extract the silver from the dross. This testing purifies the gold by boiling the scum away. ~ rumi, @wisdomtrove
105:Discipline of others isn't punishment. You discipline to help, to improve, to correct, to prevent, not to punish, humiliate, or retaliate. ~ john-wooden, @wisdomtrove
106:The problem for the King is just how strict The lack of liberty, the squeeze of the law And discipline should be in school and state... . ~ robert-frost, @wisdomtrove
107:Music is a discipline, and a mistress of order and good manners, she makes the people milder and gentler, more moral and more reasonable. ~ martin-luther, @wisdomtrove
108:First, there must be talent. . .Then there must be discipline. . .Then there must be. . .and absolute conscience. . .to prevent faking. ~ ernest-hemingway, @wisdomtrove
109:Humility - the discipline of putting others ahead of self, the choice to value others above self - is, at its core, a matter of faith. ~ charles-r-swindoll, @wisdomtrove
110:The feeling of being valuable &
111:Zen is a study. It's a discipline. It involves the active use of will to make things happen or not happen. These are the secrets of power. ~ frederick-lenz, @wisdomtrove
112:In your discipline, if doubt comes, let it come. You do your work and let doubt carry on with its work. And let us see which gives up first! ~ b-k-s-iyengar, @wisdomtrove
113:Zen is discipline - the discipline of living life, the discipline of taking a breath, the discipline of not knowing and not trying to know. ~ frederick-lenz, @wisdomtrove
114:It is precisely in times of spiritual dryness that we must hold on to our spiritual discipline so that we can grow into new intimacy with God. ~ henri-nouwen, @wisdomtrove
115:We need a repeated discipline, a genuine training, in order to let go of our old habits of mind and to find and sustain a new way of seeing. ~ jack-kornfield, @wisdomtrove
116:It is a good discipline to be forced to work for work's sake, even to the length of not being allowed to enjoy the fruits of one's labour. ~ swami-vivekananda, @wisdomtrove
117:The more you discipline yourself to use your time well, the happier you will feel and the better will be the quality of your life in every area. ~ brian-tracy, @wisdomtrove
118:Sometimes constraints actually create success. Not being able to swim made me run. And running taught me the discipline I needed as a writer. ~ malcolm-gladwell, @wisdomtrove
119:Social grace, inner discipline and joy. These are the birthright of the human being who has been allowed to develop essential human qualities. ~ maria-montessori, @wisdomtrove
120:We need to understand the difference between discipline and punishment. Punishment is what you do to someone; discipline is what you do for someone. ~ zig-ziglar, @wisdomtrove
121:Skepticism is a discipline fit to purify the mind of prejudice and render it all the more apt, when the time comes, to believe and to act wisely. ~ george-santayana, @wisdomtrove
122:Discipline divorced from wisdom is not true discipline, but merely the meaningless following of custom, which is only a disguise for stupidity. ~ rabindranath-tagore, @wisdomtrove
123:Thanksgiving speaks in clear, crisp tones of forgotten terms, like integrity - bravery - respect - freedom - discipline - sacrifice - godliness. ~ charles-r-swindoll, @wisdomtrove
124:In a world of noise, confusion and conflict it is necessary that there be places of silence, inner discipline and peace. In such places love can blossom. ~ thomas-merton, @wisdomtrove
125:It is only in a very quiet mind that great things are born; and a quiet mind does not come about through effort, through control, through discipline. ~ jiddu-krishnamurti, @wisdomtrove
126:The discipline of gratitude is the explicit effort to acknowledge that all I am and have is given to me as a gift of love, a gift to be celebrated with joy. ~ henri-nouwen, @wisdomtrove
127:By constant self-discipline and self-control you can develop greatness of character. Grenville Kleiser Discipline is the bridge between goals and accomplishment. ~ jim-rohn, @wisdomtrove
128:Either you think, or else others have to think for you and take power from you, pervert and discipline your natural tastes, civilize and sterilize you. ~ f-scott-fitzgerald, @wisdomtrove
129:I'm one of the few people who understands how producing technology requires intuition and creativity, and how producing something artistic takes real discipline. ~ steve-jobs, @wisdomtrove
130:The purpose of a spiritual discipline is to give us a way to stop the war, not by our force of will, but organically, through understanding an gradual training. ~ jack-kornfield, @wisdomtrove
131:Your ability to discipline yourself to set clear goals, and then to work toward them every day, will do more to guarantee your success than any other single factor. ~ brian-tracy, @wisdomtrove
132:Ambitious people know that everything they do and every discipline they adhere to, form the links in the chain of events that will lead them to their final destination. ~ jim-rohn, @wisdomtrove
133:Never succumb to the temptation of becoming bitter. As you press for justice, be sure to move with dignity and discipline, using only the instruments of love. ~ martin-luther-king, @wisdomtrove
134:We must forever conduct our struggle on the high plane of dignity and discipline. We must not allow our creative protest to degenerate into physical violence. ~ martin-luther-king, @wisdomtrove
135:Nothing can be more hurtful to the service, than the neglect of discipline; for that discipline, more than numbers, gives one army the superiority over another. ~ george-washington, @wisdomtrove
136:When discipline is sown, like a good seed, it yields a harvest of things that fulfill and satisfy us-things that make us happy and release peace and joy in our lives. ~ joyce-meyer, @wisdomtrove
137:Discipline is choosing to do what you know must be done, as often and as long as required. It’s doing the thing you have to do whether you like it or not.  ~ marc-and-angel-chernoff, @wisdomtrove
138:Talent without discipline is like an octopus on roller skates. There's plenty of movement, but you never know if it's going to be forward, backwards, or sideways. ~ h-jackson-brown-jr, @wisdomtrove
139:In the creative arts you draw a special power. The discipline required is awesome to be an actor or an actress, to be really good, not just another one waiting tables. ~ frederick-lenz, @wisdomtrove
140:The military world is characterized by the absence of freedom - in other words, a rigorous discipline-enforced inactivity, ignorance, cruelty, debauchery and drunkenness. ~ leo-tolstoy, @wisdomtrove
141:Yoga is a generic name for any discipline by which one attempts to pass out of the limits of one's ordinary mental consciousness into a greater spiritual consciousness. ~ sri-aurobindo, @wisdomtrove
142:&
143:As ministers our greatest temptation is toward too many words. They weaken our faith and make us lukewarm.  But silence is a sacred discipline, a guard of the Holy Spirit. ~ henri-nouwen, @wisdomtrove
144:Discipline in the spiritual life is the concentrated effort to create the space and time where God can become our master and where we can respond freely to God's guidance. ~ henri-nouwen, @wisdomtrove
145:The ability to discipline yourself to delay gratification in the short term in order to enjoy greater rewards in the long term, is the indispensable prerequisite for success. ~ brian-tracy, @wisdomtrove
146:There is only one kind of discipline, and that is the perfect discipline. As a leader, you must enforce and maintain that discipline; otherwise, you will fail at your job. ~ vince-lombardi, @wisdomtrove
147:It's easy to have faith in yourself and have discipline when you're a winner, when you're number one. What you got to have is faith and discipline when you're not a winner. ~ vince-lombardi, @wisdomtrove
148:Like children, dogs want discipline and are most secure when they have rules to live by. The happiest dogs are those with gentle masters who quietly but firmly demand respect. ~ dean-koontz, @wisdomtrove
149:In the search for reality, energy creates its own discipline. But mere discipline, without full comprehension of all this, has no meaning, it is a most destructive thing. ~ jiddu-krishnamurti, @wisdomtrove
150:Discipline yourself to do the things you need to do when you need to do them, and the day will come when you will be able to do the things you want to do when you want to do them! ~ zig-ziglar, @wisdomtrove
151:Discipline does not mean suppression and control, nor is it adjustment to a pattern or ideology. It means a mind that sees &
152:Leaders must learn to discipline their disappointments. It's not what happens to us, it is what we choose to do about what happens that makes the difference in how our lives turn out. ~ jim-rohn, @wisdomtrove
153:It's best to start the discipline of generosity when the amounts are small. It's easy to give ten cents out of a dollar; it's a little harder to give a hundred thousand out of a million. ~ jim-rohn, @wisdomtrove
154:We suffer one of two things. Either the pain of discipline or the pain of regret. You've got to choose discipline, versus regret, because discipline weighs ounces and regret weighs tons. ~ jim-rohn, @wisdomtrove
155:No matter how dear you are to God, if pride is harboured in your spirit, He will whip it out of you. They that go up in their own estimation must come down again by His discipline ~ charles-spurgeon, @wisdomtrove
156:Discipline and constant work are the whetstones upon which the dull knife of talent is honed until it becomes sharp enough, hopefully, to cut through even the toughest meat and gristle. ~ stephen-king, @wisdomtrove
157:The discipline that we would like you to exercise is to make a decision that nothing is more important than that you feel good, and that you are going to find thoughts that feel better. ~ esther-hicks, @wisdomtrove
158:The surest sign that you're working with the life-affirming kind of discipline, rather than the spirit-depressing kind, is that you don't complain very much about doing what it takes. ~ danielle-laporte, @wisdomtrove
159:As I see it, the greatest responsibility of motherhood is to make sure that our children know that there are principles of kindness, compassion, integrity, excellence, and discipline. ~ marianne-williamson, @wisdomtrove
160:The more the capacity to concentrate is developed, the more often the profound tranquility in work is achieved, then the clearer will be the manifestation of discipline within the child. ~ maria-montessori, @wisdomtrove
161:It's a new day, a new beginning for your new life. With discipline you will be amazed at how much progress you'll be able to make. What have you got to lose except the guilt and fear of the past? ~ jim-rohn, @wisdomtrove
162:The third discipline is community. Whom do you choose as your companions? Whom do you choose to be friends with, to live with? Are they people who love you, and care for you, and nurture you? ~ henri-nouwen, @wisdomtrove
163:The enemies of intellectual liberty always try to present their case as a plea for discipline versus individualism. The issue truth-versus-untruth is as far as possible kept in the background. ~ george-orwell, @wisdomtrove
164:These are the six ways of courting defeat - neglect to estimate the enemy's strength; want of authority; defective training; unjustifiable anger; nonobservance of discipline; failure to use picked men. ~ sun-tzu, @wisdomtrove
165:Most of what you hear about entrepreneurshi p is all wrong. It's not magic; it's not mysterious; and it has nothing to do with genes. It's a discipline and, like any discipline, it can be learned. ~ peter-drucker, @wisdomtrove
166:Self-disciplined begins with the mastery of your thoughts. If you don't control what you think, you can't control what you do. Simply, self-discipline enables you to think first and act afterward. ~ napoleon-hill, @wisdomtrove
167:When the leader is morally weak and his discipline not strict, when his instructions and guidance are not enlightened, when there are no consistent rules, neighboring rulers will take advantage of this. ~ sun-tzu, @wisdomtrove
168:Successful Investing takes time, discipline and patience. No matter how great the talent or effort, some things just take time: You can't produce a baby in one month by getting nine women pregnant. ~ warren-buffet, @wisdomtrove
169:God has equipped you to handle difficult things. In fact, He has already planted the seeds of discipline and self-control inside you. You just have to water those seeds with His Word to make them grow! ~ joyce-meyer, @wisdomtrove
170:A mind that is disciplined, controlled, is free within its own pattern; but that is not freedom. The end of discipline is conformity; its path leads to the known, and the known is never the free. ~ jiddu-krishnamurti, @wisdomtrove
171:This is the greatest stumbling block in our spiritual discipline, which, in actuality, consists not in getting rid of the self but in realizing the fact that there is no such existence from the first. ~ thomas-merton, @wisdomtrove
172:Discipline is training that corrects and perfects our mental faculties or molds our moral character. Discipline is control gained by enforced obedience. It is the deliberate cultivation of inner order. ~ charles-r-swindoll, @wisdomtrove
173:You can achieve almost any goal you set for yourself as long as you have the discipline to pay the price to do what you need to do and to never give up. You can make excuses or you can make progress. You choose. ~ brian-tracy, @wisdomtrove
174:A compass is narrow-minded-it always points to the magnetic north... We must discipline ourselves, personally, to fight any deviation from the course Jesus set for us. We cannot be tolerant of any other course. ~ billy-graham, @wisdomtrove
175:It is our continuing love for our children that makes us want them to become all they can be, and their continuing love for us that helps them accept healthy discipline&
176:Most people say their main fault is a lack of discipline. On deeper thought, I believe that is not the case. The basic problem is that their priorities have not become deeply planted in their hearts and minds.   ~ stephen-r-covey, @wisdomtrove
177:When you discipline yourself to do what is hard, you gain access to a realm of results that are denied everyone else. The willingness to do what is difficult is like having a key to a special private treasure room. ~ steve-pavlina, @wisdomtrove
178:Your mental attitude is something you can control outright and you must use self-discipline until you create a positive mental attitude - your mental attitude attracts to you everything that makes you what you are. ~ napoleon-hill, @wisdomtrove
179:Never fear dying, beloved. Dying is the last, but the least matter that a Christian has to be anxious about. Fear living... that is a hard battle to fight, a stern discipline to endure, a rough voyage to undergo. ~ charles-spurgeon, @wisdomtrove
180:The starting point of great success in your life begins, in the simplest terms, when you discipline yourself to think and talk about only the things you want and refuse to think and talk about anything you don't want. ~ brian-tracy, @wisdomtrove
181:Spiritually evolved people, by virtue of their discipline, mastery and love, are people of extraordinary competence, and in their competence they are called on to serve the world, and in their love they answer the call. ~ m-scott-peck, @wisdomtrove
182:Where are you getting your affection? Who's touching you? Who's holding you? Who makes you feel alive? Who says, "You are a beautiful person, you are the beloved of God, don't forget it"? That's an important discipline. ~ henri-nouwen, @wisdomtrove
183:There's no life-work balance. I think you have to have the discipline to have the life you want to have. And if you are stealing from one part of your life in order to make the other part work, you are going to pay for it. ~ seth-godin, @wisdomtrove
184:Jesus didn't live alone. He had Peter, John, and James around him. There were the Twelve and the other disciples. They formed circles of intimacy around Jesus. We too need these circles of intimacy, but it's a discipline. ~ henri-nouwen, @wisdomtrove
185:I think that we already have a really good system in town, but I have a vision that it could be even better. My vision is that academic excellence is the area that we should pursue more, coupled with fiscal discipline. ~ f-scott-fitzgerald, @wisdomtrove
186:As for discipline‚ it's important, but sort of overrated. The more important virtue for a writer, I believe, is self-forgiveness. Because your writing will always disappoint you. Your laziness will always disappoint you. ~ elizabeth-gilbert, @wisdomtrove
187:An army formed of good officers moves like clockwork; but there is no situation upon earth less enviable, nor more distressing, than that person's who is at the head of troops which are regardless of order and discipline. ~ george-washington, @wisdomtrove
188:The hard discipline, with the exception of one great good point, is fraught with evil. The good point is that men can do one or two things well with very little effort, having practiced them every day through generations. ~ swami-vivekananda, @wisdomtrove
189:The best people possess a feeling for beauty, the courage to take risks, the discipline to tell the truth, the capacity for sacrifice. Ironically, their virtues make them vulnerable; they are often wounded, sometimes destroyed. ~ ernest-hemingway, @wisdomtrove
190:Silence is a very concrete, practical, and useful discipline in all our ministerial tasks. It can be seen as a portable cell taken with us from the solitary place into the midst of our ministry.  Silence is solitude practiced in action. ~ henri-nouwen, @wisdomtrove
191:If the self-discipline of the free cannot match the iron discipline of the mailed fist, in economic, political, scientific, and all the other kinds of struggles, as well as the military, then the peril to freedom will continue to rise. ~ john-f-kennedy, @wisdomtrove
192:At a given moment a child becomes interested in a piece of work, showing it by the expression of his face, by his intense attention, by his perseverance in the same exercise. That child has set foot upon the road leading to discipline. ~ maria-montessori, @wisdomtrove
193:Discipline must come through liberty. . . . We do not consider an individual disciplined only when he has been rendered as artificially silent as a mute and as immovable as a paralytic. He is an individual annihilated, not disciplined. ~ maria-montessori, @wisdomtrove
194:But the Church cannot be, in any political sense, either conservative or liberal, or revolutionary. Conservatism is too often conservation of the wrong things: liberalism a relaxation of discipline; revolution a denial of the permanent things. ~ t-s-eliot, @wisdomtrove
195:Learning how to discipline your speech is a way of preventing your energies from spilling out of you through the rupture of your mouth, exhausting you and filling the world with words, words, words instead of serenity, peace and bliss. ~ elizabeth-gilbert, @wisdomtrove
196:The undisciplined child enters into discipline by working in the company of others; not being told he is naughty.” “Discipline is, therefore, primarily a learning experience and less a punitive experience if appropriately dealt with. ~ maria-montessori, @wisdomtrove
197:You speak of doing good to the world. Is the world such a small thing? And who are you, pray, to do good to the world? First realise God, see Him by means of spiritual discipline. If He imparts power you can do good to others; otherwise not. ~ sri-ramakrishna, @wisdomtrove
198:We have come out of the time when obedience, the acceptance of discipline, intelligent courage and resolution were most important, into that more difficult time when it is a man's duty to understand his world rather than simply fight for it. ~ ernest-hemingway, @wisdomtrove
199:Y ou speak of doing good to the world. Is the world such a small thing? And who are you, pray, to do good to the world? First realise God, see Him by means of spiritual discipline. If He imparts power you can do good to others; otherwise not. ~ sri-ramakrishna, @wisdomtrove
200:You speak of doing good to the world. Is the world such a small thing? And who are you, pray, to do good to the world? First realise God, see Him by means of spiritual discipline. If He imparts power you can do good to others; otherwise not.” ~ sri-ramakrishna, @wisdomtrove
201:By a kind of fashionable discipline, the eye is taught to brighten, the lip to smile, and the whole countenance to emanate with the semblance of friendly welcome, while the bosom is unwarmed by a single spark of genuine kindness and good-will. ~ washington-irving, @wisdomtrove
202:Some of the greatest values that have influenced me through the years are those that I learned as a boy growing up on the farm. I remember mostly the love in our family, but I also remember the discipline. Then there was the work; we all had to work. ~ billy-graham, @wisdomtrove
203:Why do they always teach us that it's easy and evil to do what we want and that we need discipline to restrain ourselves? It's the hardest thing in the world&
204:Only when the mind is tranquil-through self-knowledge and not through imposed self-discipline-only then, in that tranquillity, in that silence, can reality come into being. It is only then that there can be bliss, that there can be creative action. ~ jiddu-krishnamurti, @wisdomtrove
205:The one human quality that must be developed is self discipline for success. The will power to force yourself to do what you know you should do when you should do it, whether you like it or not, whether you feel like it or not. Success is tons of discipline. ~ brian-tracy, @wisdomtrove
206:To enjoy good health, to bring true happiness to one’s family, to bring peace to all, one must first discipline and control one’s own mind. If a man can control his mind he can find the way to Enlightenment, and all wisdom and virtue will naturally come to him.   ~ buddha, @wisdomtrove
207:Discipline is a symbol of caring to a child.He needs guidance.If there is love, there is no such thing as being too tough with a child. A parent must also not be afraid to hang himself. If you have never been hated by your child, you have never been a parent. ~ bette-davis, @wisdomtrove
208:If we can, when we have established individual discipline, arrange the children, sending each one to his own place, in order, trying to make them understand the idea that thus placed they look well, and that it is a good thing to be placed in order . . . ~ maria-montessori, @wisdomtrove
209:When we accept any discipline for ourselves, we try to avoid everything except that which is necessary for our purpose; it is this purposefulness, which belongs to the adult mind, that we force upon school children. We say, "Never keep your mind aler. ~ rabindranath-tagore, @wisdomtrove
210:Today I will surrender to discipline. I realize that sometimes it takes time to see the fruits of my labors, yet I still need to practice discipline. Help me to remember, God, that I'm moving forward, and that I'm learning the very important art of discipline. ~ melody-beattie, @wisdomtrove
211:A philosophy can and must be worked out with the greatest rigour and discipline in the details, but can ultimately be founded on nothing but faith: and this is the reason, I suspect, why the novelties in philosophy are only in elaboration, and never in fundamentals. ~ t-s-eliot, @wisdomtrove
212:Gratitude as a discipline involves a conscious choice. I can choose to be grateful even when my emotions and feelings are still steeped in hurt and resentment. It is amazing how many occasions present themselves in which I can choose gratitude instead of a complaint. ~ henri-nouwen, @wisdomtrove
213:When I discipline myself to eat properly, live morally, exercise regularly, grow mentally and spiritually, and not put any drugs or alcohol in my body, I have given myself the freedom to be at my best, perform at my best, and reap all the rewards that go along with it. ~ zig-ziglar, @wisdomtrove
214:Build your inner environment. Practice Silence! I remember the wonderful discipline of the Great Ones. When we used to talk and chatter, they would say: "Go back into your inner castle." It was very hard to comprehend then, but now I understand the way of peace ~ paramahansa-yogananda, @wisdomtrove
215:I was the baby of the family, but I was never babied, and that allowed me to take whatever artistic temperament I had and apply learned discipline. I was taught how to work. I think that's everything. Creativity and imagination alone are not going to get you there. ~ elizabeth-gilbert, @wisdomtrove
216:Prayer is an investment. The time you dedicate to prayer isn't lost; it will return dividends far greater than what a few moments spent on a task ever could. If we fail to cultivate this discipline, prayer winds up being our last resort rather than our first response. ~ charles-r-swindoll, @wisdomtrove
217:What is the next step, the practical application? —I will answer that the absolutely vital thing is to consolidate your understanding, to become capable of enjoyment, of living in the present, and of the discipline which this involves. Without this you have nothing to give. ~ alan-watts, @wisdomtrove
218:In the process of gaining our rightful place, we must not be guilty of wrongful deeds. Let us not seek to satisfy our thirst for freedom by drinking from the cup of bitterness and hatred. We must forever conduct our struggle on the high plane of dignity and discipline. ~ martin-luther-king, @wisdomtrove
219:To have an incredible increase in self esteem, all you have to do is start doing some little something. You don't have to do spectacularly dramatic things for self esteem to start going off the scale. Just make a commitment to any easy discipline. Then another one and another one. ~ jim-rohn, @wisdomtrove
220:Even the lowest of the Hindus, the Pariah, has less of the brute in him than a Briton in a similar social status. This is the result of an old and excellent religious civilization. This evolution to a higher spiritual state is possible only through discipline and education. ~ swami-vivekananda, @wisdomtrove
221:The thing that I remember the most in my childhood was the love of family and the discipline in the family. My father and mother both were disciplinarians, and they didn't mind using the rod. Maybe because I was the oldest child I always felt I got much more of it than anybody else. ~ billy-graham, @wisdomtrove
222:But the 3% who have taken the time and exercised the discipline to decide on a destination and to chart a course sail straight and far across the deep oceans of life, reaching one port after another and accomplishing more in just a few years than the rest accomplish in a lifetime. ~ earl-nightingale, @wisdomtrove
223:A troubled and afflicted mankind looks to us, pleading for us to keep our rendezvous with destiny; that we will uphold the principles of self-reliance, self-discipline, morality, and - above all - responsible liberty for every individual that we will become that shining city on a hill. ~ ronald-reagan, @wisdomtrove
224:Discipline means to prevent everything in your life from being filled up. Discipline means that somewhere you're not occupied, and certainly not preoccupied. In the spiritual life, discipline means to create that space in which something can happen that you hadn't planned or counted on. ~ henri-nouwen, @wisdomtrove
225:To do is hard, but to teach is still harder. Do not teach only to teach. Teach to improve the pupil. To be a teacher requires tremendous, vigorous discipline on oneself. We are teachers because somebody demands it from us. But the teacher should first rub his own self, and teach afterwards ~ b-k-s-iyengar, @wisdomtrove
226:Husbands are things that wives have to get used to putting up with. And with whom they breakfast with and sup with. They interfere with the discipline of nurseries, And forget anniversaries, And when they have been particularly remiss, They think they can cure everything with a great big kiss. ~ ogden-nash, @wisdomtrove
227:I got to ninth grade and there was wrestling, and I went, &
228:she knew that for her the greatest sin now and in the future was to delude herself. It had been a long lesson but she had learned it. Either you think&
229:All true discipline is self-discipline. And self-discipline is never against freedom—in fact, it is the ladder to freedom. Only disciplined people become free, but their discipline is not obedience to others: their discipline is obedience to their own voice. And they are ready to risk anything for it. ~ rajneesh, @wisdomtrove
230:Progress is not possible without discipline. A nation, institution, family or individual can advance only by heeding the words of those who deserve respect and by obeying the appropriate rules and regulations. Children, obedience is not weakness. Obedience with humility leads to discipline. ~ mata-amritanandamayi, @wisdomtrove
231:To invest successfully over a lifetime does not require a stratospheric IQ, unusual business insights, or inside information. What's needed is a sound intellectual framework for making decisions and the ability to keep emotions from corroding that framework. You must supply the emotional discipline. ~ warren-buffet, @wisdomtrove
232:As for the discipline, we [me and Frank Moore Cross] belong to two different disciplines. One involves research and archaeological materials. Mine is more interpretive. But it is the love for the text that is there, and that is what makes the whole adventure of reading and studying and sharing worthwhile. ~ elie-wiesel, @wisdomtrove
233:Your life, my life, the life of each one of us is going to serve as either a warning or an example. A warning of the consequences of neglect, self-pity, lack of direction and ambition... or an example of talent put to use, of discipline self-imposed, and of objectives clearly perceived and intensely pursued. ~ jim-rohn, @wisdomtrove
234:For children mastery entails struggle. This means they must be permitted to struggle. If parents inappropriately step in to "help"-out of impatience or solicitude-they sabotage important learning. Among other things, the child is unlikely to discover the advantages of perseverance and self-discipline. ~ nathaniel-branden, @wisdomtrove
235:Any day we wish we can discipline ourselves to change it all. Any day we wish; we can open the book that will open our mind to new knowledge. Any day we wish; we can start a new activity. Any day we wish; we can start the process of life change. We can do it immediately, or next week, or next month, or next year. ~ jim-rohn, @wisdomtrove
236:So, before you are tempted to give up or get discouraged, remember all success is based on long term commitment, faith, discipline, attitude and a few stepping stones along the way. You might not like the stone you are on right now, but it's sure to be one of the stones that lead to great opportunities in the future. ~ jim-rohn, @wisdomtrove
237:I look upon parliamentary government as the noblest government in the world, and certainly one most suited to England. But without the discipline of political connection, animated by the principle of private honor, I feel certain that a popular assembly would sink before the power or the corruption of a minister. ~ benjamin-disraeli, @wisdomtrove
238:It's not about pop culture, and it's not about fooling people, and it's not about convincing people that they want something they don't. We figure out what we want. And I think we're pretty good at having the right discipline to think through whether a lot of other people are going to want it, too. That's what we get paid to do. ~ steve-jobs, @wisdomtrove
239:The injustice of defeat lies in the fact that its most innocent victims are made to look like heartless accomplices. It is impossible to see behind defeat, the sacrifices, the austere performance of duty, the self-discipline and the vigilance that are there - those things the god of battle does not take account of. ~ antoine-de-saint-exupery, @wisdomtrove
240:In our worldly perceptions of Jesus, we tend to embrace the kindness of his love (&
241:It's a very simple example to show that if you miss one step in a process in can cost you an enormous amount of time and money to fix. With a checklist, you can write it down and give it some someone else for them to do successfully. Checklists require discipline and organization, which is something internet marketers have to master. ~ brian-tracy, @wisdomtrove
242:Meditation takes discipline, just like learning how to play piano. If you want to learn how to play the piano, it takes more than a few minutes a day, once a while, here and there. If you really want to learn any important skill, whether it is playing piano or meditation, it grows with perseverance, patience, and systematic training. ~ jack-kornfield, @wisdomtrove
243:The greatest step toward success is self confidence. The greatest builder of self confidence is self esteem, and self esteem comes from doing the daily things you know you should do. Your self esteem will start to soar when you make some critical decisions - decisions to walk a new road, to start a new direction, to start a new discipline. ~ jim-rohn, @wisdomtrove
244:A leader must identify himself with the group, must back up the group, even at the risk of displeasing superiors. He must believe that the group wants from him a sense of approval. If this feeling prevails, production, discipline, morale will be high, and in return, you can demand the cooperation to promote the goals of the community. ~ vince-lombardi, @wisdomtrove
245:Never had I understood that I command, with absolute authority, the ship of my life! I decide its mission and rules and discipline, at my word waits every tool and sail, every cannon, the strength of every soul on board. I'm master of a team of passionate skills to sail me through hell's own jaws the second I nod the direction to steer. ~ richard-bach, @wisdomtrove
246:Directing requires great discipline, that ability to be in and out at the same time. The great ones I've worked with are like generals. It's a bit like a small war on that level. The great ones have that combination of freedom and control. I'm nowhere near that. There's still so much to do as an actor. I have enough to explore with that. ~ robin-williams, @wisdomtrove
247:You have to dare to live through the pain and struggle. Acknowledge your anguish but do not let it pull you out of yourself. Hold on to your chosen direction, your discipline, your prayer, your work, your guides, and trust that one day love will have conquered enough of you that even the most fearful part will allow love to cast out all fear. ~ henri-nouwen, @wisdomtrove
248:The Goddess doesn't enter us from outside; she emerges from deep within. She is not held back by what happened in the past. She is conceived in consciousness, born in love, and nurtured by higher thinking. She is integrity and value, created and sustained by the hard work of personal growth and the discipline of a life lived actively in hope. ~ marianne-williamson, @wisdomtrove
249:For me there were only two ways on the precipice - either I have to fall in or I have to fall out, to accept or say good-bye. The moment I crossed the precipice, it no longer was a discipline - it became a passion, an urge to pursue. Then I experienced freedom. Freedom comes when the discipline revolutionizes the discipline as a passion for the art. ~ b-k-s-iyengar, @wisdomtrove
250:I've never known a man worth his salt who in the long run, deep down in his heart, didn't appreciate the grind, the discipline... I firmly believe that any man's finest hour-this greatest fulfillment to all he holds dear&
251:There is no institution more vital to our Nation's survival than the American family. Here the seeds of personal character are planted, the roots of public virtue first nourished. Through love and instruction, discipline, guidance and example, we learn from our mothers and fathers the values that will shape our private lives and our public citizenship. ~ ronald-reagan, @wisdomtrove
252:The task of the educator lies in seeing that the child does not confound good with immobility, and evil with activity, as often happens in old-time discipline . . . A room in which all the children move about usefully, intelligently, and voluntarily, without committing any rough or rude act, would seem to me a classroom very well disciplined indeed. ~ maria-montessori, @wisdomtrove
253:The one quality which sets one man apart from another- the key which lifts one to every aspiration while others are caught up in the mire of mediocrity- is not talent, formal education, nor intellectual brightness - it is self-discipline. With self-discipline all things are possible. Without it, even the simplest goal can seem like the impossible dream. ~ theodore-roosevelt, @wisdomtrove
254:There is an enormous difference between growing old in the Lord and growing up in Him. One is automatic and requires no effort at all ... just aging. But the other is never automatic, or easy. It calls for personal discipline, continual determination, and spiritual desire. Churches are full of sleepy saints who are merely &
255:It's a question of discipline,' the little prince told me later on. &
256:We must face the fact that many today are notoriously careless in their living. This attitude finds its way into the church. We have liberty, we have money, we live in comparative luxury. As a result, discipline has disappeared. What would a violin solo sound like if the strings on the musician's instrument were all hanging loose, not stretched tight, not disciplined? ~ aiden-wilson-tozer, @wisdomtrove
257:Up to the age of five, children should be given a lot of love. From the age of five to fifteen they should be brought up under strict discipline especially regarding their study. It is at that time that life's foundation is formed. Love without discipline will only spoil them. Above the age of fifteen children should be given maximum love otherwise they may go astray. ~ mata-amritanandamayi, @wisdomtrove
258:Self-discipline is the key to personal greatness. It is the magic quality that opens all doors for you, and makes everything else possible. With self-discipline, the average person can rise as far and as fast as his talents and intelligence can take him. But without self-discipline, a person with every blessing of background, education and opportunity will seldom rise above mediocrity. ~ brian-tracy, @wisdomtrove
259:In your deliberations, when seeking to determine the military conditions, let them be made the basis of a comparison, in this wise: which of the two generals has the most ability? on which side is Discipline most rigorously enforced? which army is stronger? on which side are the officers and men more highly trained? in which army is there the greater constancy both in reward and punishment? ~ sun-tzu, @wisdomtrove
260:A man does not have to suffer any more if God, in His grace, removes his doubts and reveals Himself to him. But this grace descends upon him only after he has prayed to God with intense yearning of heart and practiced spiritual discipline. The mother feels compassion for her child when she sees him running about breathlessly. She has been hiding herself; now she appears before the child. ~ sri-ramakrishna, @wisdomtrove
261:Zen purposes to discipline the mind itself, to make it its own master, through an insight into its proper nature. This getting into the real nature of one's own mind or soul is the fundamental object of Zen Buddhism. Zen, therefore, is more than meditation and Dhyana in its ordinary sense. The discipline of Zen consists in opening the mental eye in order to look into the very reason of existence. ~ d-t-suzuki, @wisdomtrove
262:Here’s one of my favorite statements: We are never going to enjoy stability, we are never going to enjoy spiritual maturity until we learn how to do what’s right when it feels wrong, and every time you do what’s right by a decision of your will using discipline and self control to go beyond how you feel, the more painful it is in your flesh, the more you’re growing spiritually at that particular moment. ~ joyce-meyer, @wisdomtrove
263:In general, it can be said that no contemplative life is possible without ascetic self-discipline. One must learn to survive without the habit-forming luxuries which get such a hold on men today. I do not say that to be a contemplative one absolutely has to go without smoking or without alcohol, but certainly one must be able to use these things without being dominated by an uncontrolled need for them. ~ thomas-merton, @wisdomtrove
264:Love is at the root of all healthy discipline. The desire to be loved is a powerful motivation for children to behave in ways thatgive their parents pleasure rather than displeasure. it may even be our own long-ago fear of losing our parents' love that now sometimes makes us uneasy about setting and maintaining limits. We're afraid we'll lose the love of our children when we don't let them have their way. ~ fred-rogers, @wisdomtrove
265:The Christian gospel is a message of freedom through grace and we must stand fast in the liberty wherewith Christ has made us free. But what shall we do with our freedom? The Apostle Paul grieved that some of the believers of his day took advantage of their freedom and indulged the flesh in the name of Christian liberty. They threw off discipline, scorned obedience and made gods of their own bellies. ~ aiden-wilson-tozer, @wisdomtrove
266:There is something which unites magic and applied science (technology) while separating them from the "wisdom" of earlier ages. For the wise men of old, the cardinal problem of human life was how to conform the soul to objective reality, and the solution was wisdom, self-discipline , and virtue. For the modern, the cardinal problem is how to conform reality to the wishes of man, and the solution is a technique. ~ c-s-lewis, @wisdomtrove
267:Any objection to the carryings on of our present gold-calf Christianity is met with the triumphant reply, ‘But we are winning them!’ Winning them to what? To true discipleship? To cross-carrying? To self-denial? To separation from the world? To crucifixion of the flesh? To holy living? To hard self-discipline ? To love for God? To total committal to Christ? Of course the answer to all these questions is... No. ~ aiden-wilson-tozer, @wisdomtrove
268:Whatever discipline you exercise should be based on the goal your child is eventually to reach, namely, freedom and happiness. I would show him towards what he is growing, his ultimate fulfilment, and help him to adapt himself to that. In everything that you do, you should keep the goal in view, and hence your discipline must aim at helping the child to realize that at a certain stage he will be above all discipline. ~ jiddu-krishnamurti, @wisdomtrove
269:To a large extent, the American church has become merged with the world. It has adopted so many of the world's ideals and standards that it has lost its ability to stem the tide of crime, deception and immorality that is sweeping the nation. For millions of church members there is no deep commitment to the cause of Christ, no regularity of attendance at public worship, no sacrificial giving, no personal religious discipline. ~ billy-graham, @wisdomtrove
270:Gratitude goes beyond the &
271:Discipline is the bridge between thought and accomplishment. Discipline comes to those with the awareness that for a kite to fly it must rise against the wind; that all good things are achieved by those who are willing to swim upstream; that drifting aimlessly through life only leads to bitterness and disappointment." And then he added: "Discipline is the foundation on which all success is built. Lack of discipline inevitably leads to failure. ~ jim-rohn, @wisdomtrove
272:Innovators have to be open. They have to be able to imagine things that others cannot and be willing to challenge their own preconceptions. They also need to be conscientious. An innovator who has brilliant ideas but lacks the discipline and persistence to carry them out is merely a dreamer ... But crucially, innovators need to be disagreeable ... They are people willing to take social risks-to do things that others might disapprove of. ~ malcolm-gladwell, @wisdomtrove
273:IN THE BEGINNING I undertook my walking not only to contact people, I undertook it as a prayer discipline to keep me concentrated on my prayer for peace... After the first few years the prayer discipline was completely unnecessary, because I had learned to pray without ceasing. I made the contact so thoroughly that into my prayer consciousness I put any condition or person in the world I am concerned about and the rest takes place automatically. ~ peace-pilgrim, @wisdomtrove
274:The sculptor will chip off all unnecessary material to set free the angel. Nature will chip and pound us remorselessly to bring out our possibilities. She will strip us of wealth, humble our pride, humiliate our ambition, let us down from the ladder of fame, will discipline us in a thousand ways, if she can develop a little character. Everything must give way to that. Wealth is nothing, position is nothing, fame is nothing, manhood is everything. ~ orison-swett-marden, @wisdomtrove
275:When you are dealing with a serious compulsion or addictive pattern, then by definition self-will, self-discipline, and any other machinations of the conscious mind are not enough by themselves to handle the problem. It is like a breaker switch in your brain is simply flipped. Anybody who has had this kind of a problem knows that it doesn't matter how intelligent you are. Sigmund Freud said, "Intelligence will be used in the service of the neurosis." ~ marianne-williamson, @wisdomtrove
276:When I started out on my pilgrimage, I was using walking for two purposes at that time. One was to contact people, and I still use it for that purpose today. But the other was as a prayer discipline. To keep me concentrated on my prayer for peace. And after a few years I discovered something. I discovered that I no longer needed the prayer discipline. I pray without ceasing now. My personal prayer is: Make me an instrument through which only truth can speak. ~ peace-pilgrim, @wisdomtrove
277:Here is an example of Confucius sayings: "It does not matter how slowly you go so long as you do not stop." In a few words, Confucius teaches us about patience, perseverance, discipline, and hard work. But if you probe further, you will see more layers. Confucius' philosophies have significantly influenced spiritual and social thought. His views bear insight and depth of wisdom. You can apply his teachings in every sphere of life. Confucius' profound teachings are based on humanism. ~ confucius, @wisdomtrove
278:Too often in the past, we have thought of the artist as an idler and dilettante and of the lover of arts as somehow sissy and effete. We have done both an injustice. The life of the artist is, in relation to his work, stern and lonely. He has labored hard, often amid deprivation, to perfect his skill. He has turned aside from quick success in order to strip his vision of everything secondary or cheapening. His working life is marked by intense application and intense discipline. ~ john-f-kennedy, @wisdomtrove
279:I do ask every publisher, every editor, and every newsman in the nation to reexamine his own standards, and to recognize the nature of our country's peril. In time of war, the government and the press have customarily joined in an effort based largely on self-discipline, to prevent unauthorized disclosures to the enemy. In time of "clear and present danger," the courts have held that even the privileged rights of the First Amendment must yield to the public's need for national security. ~ john-f-kennedy, @wisdomtrove
280:Innovation is the specific tool of entrepreneurs, the means by which they exploit change as an opportunity for a different business or a different service. It is capable of being presented as a discipline, capable of being learned, capable of being practiced. Entrepreneurs need to search purposefully for the sources of innovation, the changes and their symptoms that indicate opportunities for successful innovation. And they need to know and to apply the principles of successful innovation. ~ peter-drucker, @wisdomtrove
281:One problem with our current society is that we have an attitude towards education as if it is there to simply make you more clever, make you more ingenious.  Even though our society does not emphasize this, the most important use of knowledge and education is to help us understand the importance of engaging in more wholesome actions and bringing about discipline within our minds. The proper utilization of our intelligence and knowledge is to effect changes from within to develop a good heart.   ~ dalai-lama, @wisdomtrove
282:What is your view of the daily discipline of the Christian life - the need for taking time to be alone with God? Lewis: "We have our New Testament regimental orders upon the subject. I would take it for granted that everyone who becomes a Christian would undertake this practice. It is enjoined upon us by Our Lord; and since they are his commands, I believe in following them. It is always just possible that Jesus Christ meant what he said when He told us to seek the secret place and to close the door. ~ c-s-lewis, @wisdomtrove
283:How will you get God's grace? When you discipline yourself. How will you know how to discipline? By observing others that had walked the path successfully to the goal of perfection. Who are these men who had walked to the goal? It is these that are known as Gurus. So you need their help, their personal example, their encouragement and their grace. Thus, we have come round to the answer that a Guru is necessary as well as his grace. Everything is necessary&
284:We try to exert a Ted Williams kind of discipline. In his book The Science of Hitting, Ted explains that he carved the strike zone into 77 cells, each the size of a baseball. Swinging only at balls in his "best" cell, he knew, would allow him to bat .400; reaching for balls in his "worst" spot, the low outside corner of the strike zone, would reduce him to .230. In other words, waiting for the fat pitch would mean a trip to the Hall of Fame; swinging indiscriminately would mean a ticket to the minors. ~ warren-buffet, @wisdomtrove
285:Real meditation is not about mastering a technique; it’s about letting go of control. This is meditation. Anything else is actually a form of concentration. Meditation and concentration are two different things. Concentration is a discipline; concentration is a way in which we are actually directing or guiding or controlling our experience. Meditation is letting go of control, letting go of guiding our experience in any way whatsoever. The foundation of True Meditation is that we are letting go of control. ~ adyashanti, @wisdomtrove
286:It was the only thing I ever really wanted. And that’s the sin that can’t be forgiven&
287:I think when we talk about corporal punishment, and we have to think about our own children, and we are rather reluctant, it seems to me, to have other people administering punishment to our own children, because we are reluctant, it puts a special obligation on us to maintain order and to send children out from our homes who accept the idea of discipline. So I would not be for corporal punishment in the school, but I would be for very strong discipline at home so we don't place an unfair burden on our teachers. ~ john-f-kennedy, @wisdomtrove
288:The divine within you is stronger than anything that is without you. Therefore, be not afraid of anything. Rely on your own Inner Self, the Divinity within you. Tap the source through looking within. Improve yourself. Build your character. Purify the heart. Develop the divine virtues. Eradicate evil traits. Conquer all that is base in you. Endeavor to attain all that is worthy and noble. Make the lower nature the servant of the higher through discipline, Tapas, self-restraint and meditation. This is the beginning of your freedom. ~ sivananda, @wisdomtrove
289:It was the only thing I ever really wanted. And that &
290:I remember the woman who marched up to the front of a church where I was doing a meeting, put her hands on her hips, and she said, "I want my money back." I said, "What are you talking about?" She said, I’ve been doing this two weeks, and it doesn’t work. I want my money back! It was actually all that I could keep from doing to keep from laughing in her face, but she was serious. She actually was, like, giving almost to buy some kind of a new lifestyle that she wanted. Didn’t understand a thing about commitment and dedication and discipline. Two weeks! How many of you know you’re not going to throw a little money in the bucket and get your life that’s been a mess for 50 years turned around in two weeks!?!? ~ joyce-meyer, @wisdomtrove
291:I know that if I said today, "How many of you would like to have me pray for you to have self control?" I could stay here and pray for people to have self control until midnight tonight. How many of you would stay if I would just lay hands on you and pray for you to have self control? Well, you know what, it would be a waste of time! Because, you are not going to have self control because somebody prays for you to have self control. You already have self control. It is in you as a fruit of the spirit, but it's a little teeny tiny little seed. And, nobody else can develop your fruit of the spirit. Nobody can develop your peace but you. Nobody can develop your joy but you. Nobody can develop your patience but you. Nobody can develop your discipline and self control but you. ~ joyce-meyer, @wisdomtrove
292:In the past two decades, a radically new theoretical framework for organizing the world and activities in it has started to achieve prominence and widespread recognition. Known as the Integral Approach, it has been used in everything from business to medicine, psychology to law, politics to sustainability, art to education. Because the Integral Framework claims to be comprehensive or inclusive, each discipline using it has been able to reorganize itself in more comprehensive, effective, efficient, and inclusive ways. The Integral Approach itself does not add any content to these disciplines; it simply shows them the areas of their own approaches that are less than integral or less than comprehensive, and this acts as a guide for reorganizing the disciplines in ways that are proving to be, in some cases, nothing less than revolutionary. ~ ken-wilber, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:Discipline creates lifestyle. ~ Hal Elrod,
2:Discipline is liberation. ~ Martha Graham,
3:Discipline equals freedom. ~ Jocko Willink,
4:Life is tons of discipline. ~ Robert Frost,
5:Chapter 15: Self-Discipline ~ Kevin Horsley,
6:Hunger is good discipline. ~ Ernest Hemingway,
7:Through discipline comes freedom. ~ Aristotle,
8:Self-discipline is self-caring. ~ M Scott Peck,
9:I am discipline. Sarai is rage. ~ J A Redmerski,
10:Power requires self-discipline. ~ Robert Greene,
11:All freedom comes from discipline. ~ Anne Lamott,
12:Discipline is an index to doctrine. ~ Tertullian,
13:Discipline must be maintained. ~ Charles Dickens,
14:Greatness comes with discipline. ~ Erwin McManus,
15:corporal discipline was de rigueur ~ Eric Metaxas,
16:Discipline is wisdom and vice versa. ~ M Scott Peck,
17:Discipline, work. Work, discipline. ~ Gustav Mahler,
18:I don't have a lot of discipline. ~ Katherine Heigl,
19:You must have discipline to have fun. ~ Julia Child,
20:DISCIPLINE. POWER. POSITIVITY. WILL. ~ Jocko Willink,
21:I haven't got a writer's discipline. ~ Jim Broadbent,
22:Discipline #2: Act on the Lead Measures ~ Cal Newport,
23:Funishment - not truly discipline. ~ Cherise Sinclair,
24:Discipline is consistency of action. ~ James C Collins,
25:Discipline is creating the situation. ~ Shunryu Suzuki,
26:Discipline is the bedrock of character. ~ Phil Pringle,
27:Discipline is the soul of an army. ~ George Washington,
28:THE ALTERNATIVE TO DISCIPLINE IS DISASTER. ~ Anonymous,
29:Creativity needs discipline and freedom. ~ David Ogilvy,
30:Jazz is about freedom within discipline. ~ Dave Brubeck,
31:Self-respect leads to self-discipline. ~ Clint Eastwood,
32:Accept the discipline, live up to the task. ~ Robin Hobb,
33:Discipline must come through liberty. ~ Maria Montessori,
34:I hated school, didn't like the discipline. ~ Gary Gygax,
35:Intention without discipline is useless. ~ Caroline Myss,
36:The marines gave me an eternal discipline. ~ Huey Morgan,
37:Discipline #3: Keep a Compelling Scoreboard ~ Cal Newport,
38:Even Navy’s got better discipline than this. ~ John Ringo,
39:Productivity isn't magic. It's discipline. ~ Darren Hardy,
40:The heart of creativity is discipline. ~ William Bernbach,
41:Control your emotions! Discipline your mind! ~ J K Rowling,
42:Discipline #1: Focus on the Wildly Important ~ Cal Newport,
43:Discipline and demand without being demeaning. ~ Don Meyer,
44:Discipline weighs ounces and regret weighs tons ~ Jim Rohn,
45:Public victory comes from private discipline. ~ Levi Lusko,
46:Talent is cheap. What matters is discipline. ~ Andre Dubus,
47:Without discipline, there is no Marine Corp. ~ R Lee Ermey,
48:Without true celebration discipline is obnoxious. ~ Adi Da,
49:Behind real freedom, there lies discipline. ~ Erwin McManus,
50:Discipline yourself and others won't need to. ~ John Wooden,
51:Do you have the discipline to be a free spirit? ~ Gabrielle,
52:Self-discipline is a self-enlarging process. ~ M Scott Peck,
53:Discipline without direction is drudgery. ~ Donald S Whitney,
54:The surest test of discipline is its absence. ~ Clara Barton,
55:You must learn to discipline your disappointment. ~ Jim Rohn,
56:Exercise teaches you the pleasure of discipline. ~ Jane Fonda,
57:Listening is not a skill; it is a discipline. ~ Peter Drucker,
58:One discipline always leads to another discipline. ~ Jim Rohn,
59:Dreams get you started; discipline keeps you going. ~ Jim Rohn,
60:I like the idea of craziness with discipline. ~ Karl Lagerfeld,
61:The whole point is to discipline the mind. ~ Swami Vivekananda,
62:Without discipline, Religion would be impossible ~ Hamza Yusuf,
63:Discipline has been a key factor to my success. ~ Rohan Bopanna,
64:Discipline is the mark of intelligent living. ~ Sathya Sai Baba,
65:Discipline is the servant of inspiration. ~ Bebe Moore Campbell,
66:Good writing like good sex requires discipline. ~ Chloe Thurlow,
67:In war, discipline can do more than fury. ~ Niccolo Machiavelli,
68:No life can be successful without self-discipline. ~ The Mother,
69:Self-respect is the root of discipline ~ Abraham Joshua Heschel,
70:Without discipline, there's no life at all. ~ Katharine Hepburn,
71:With total discipline we can solve all problems. ~ M Scott Peck,
72:Alertness is the hidden discipline of familiarity. ~ David Whyte,
73:Angels began shining when they achieved discipline. ~ Robert Bly,
74:Confidence comes from discipline and training. ~ Robert Kiyosaki,
75:Freely chosen, discipline is absolute freedom. ~ James C Collins,
76:I don't think there's a lot of discipline right now. ~ Pau Gasol,
77:System thinking is a discipline of seeing whole. ~ Peter M Senge,
78:To make the mind obey you is a spiritual discipline. ~ Sivananda,
79:For winning Swaraj one requires iron discipline. ~ Mahatma Gandhi,
80:Self Government won't work without self discipline. ~ Paul Harvey,
81:Self-respect is the fruit of discipline. ~ Abraham Joshua Heschel,
82:Talent is cheap. What really matters is discipline. ~ Andre Dubus,
83:the discipline to be ourselves, no matter what. The ~ Miguel Ruiz,
84:THE PRICE TAG OF LEADERSHIP:
SELF-DISCIPLINE ~ John C Maxwell,
85:Those who have nothing have only their discipline. ~ Alain Badiou,
86:Without true celebration discipline is obnoxious. ~ Adi Da Samraj,
87:Discipline gives you the freedom to be creative. ~ Denise Morrison,
88:Discipline? I don't know the meaning of the word. ~ Liam Gallagher,
89:innovation without discipline leads to disaster. ~ James C Collins,
90:I use discipline and focus as my greatest weapons. ~ Lyoto Machida,
91:Re raising kids: Love, without discipline, isn't. ~ Malcolm Forbes,
92:The young need discipline and a full bookcase. ~ Vivienne Westwood,
93:With self-discipline, all things are possible ~ Theodore Roosevelt,
94:But, in fact, discipline is the pathway to freedom. ~ Jocko Willink,
95:Discipline is not only very important, it's crucial. ~ Kevin Keegan,
96:Without self-discipline, success is impossible, period. ~ Lou Holtz,
97:Discipline is the bridge between goals and accomplishment ~ Jim Rohn,
98:..sometimes discipline is the truest form of kindness. ~ Robin Sloan,
99:With self discipline most anything is possible. ~ Theodore Roosevelt,
100:With self-discipline most anything is possible. ~ Theodore Roosevelt,
101:Decisions help us start. Discipline helps us finish. ~ John C Maxwell,
102:Discipline is the bridge between goals and accomplishment. ~ Jim Rohn,
103:He who submits to discipline is a DISCIPLE. ~ Chinmayananda Saraswati,
104:It seems to me that true love is a discipline. ~ William Butler Yeats,
105:The discipline of desire is the background of character. ~ John Locke,
106:Discipline is what makes an army—and civilization. ~ Stephen E Ambrose,
107:Mental confusion can be the product of divine discipline. ~ Max Anders,
108:Affirmation without discipline is the beginning of delusion. ~ Jim Rohn,
109:Any asshole can chase a skirt, art takes discipline. ~ Charles Bukowski,
110:Compose with utter freedom and edit with utter discipline. ~ Erica Jong,
111:Curiosity is the cornerstone of effective discipline. ~ Daniel J Siegel,
112:Discipline is not a restriction but an aid to freedom. ~ Wayne Thiebaud,
113:How competitive can you be without losing your discipline? ~ Doc Rivers,
114:Pay yourself first: the power of self-discipline If ~ Robert T Kiyosaki,
115:Whether fighting or spitting, my discipline is unforgiving! ~ John Cena,
116:Discipline — both mental and physical — is crucial. ~ Anna Deavere Smith,
117:Motivation gets you going, but discipline keeps you growing. ~ Anonymous,
118:Prayer is a discipline in truthfulness, in honesty. ~ Marilynne Robinson,
119:The least lack of discipline starts to erode our self-esteem. ~ Jim Rohn,
120:Bravery comes along as a gradual accumulation of discipline ~ Buzz Aldrin,
121:The best way to pursue any discipline is the martial art way. ~ Joe Rogan,
122:Don't wait for a more convenient day to discipline your mind! ~ T B Joshua,
123:If I'd had good discipline, I might have gone into music. ~ Clint Eastwood,
124:It is intelligence that brings order, not discipline. ~ Jiddu Krishnamurti,
125:Self-discipline is crucial to a simpler, more contented life. ~ Dalai Lama,
126:The alternative to discipline is disaster. VANCE HAVNER ~ Donald S Whitney,
127:They want a miracle to correct their lack of discipline. Too ~ Joyce Meyer,
128:To discipline your body, you need a disciplined mind! ~ Mehmet Murat ildan,
129:Zen Buddhism is a discipline where belief isn't necessary. ~ David Sylvian,
130:Compassion without discipline is egregious self-sabotage. ~ Stefan Molyneux,
131:‎Discipline is the bridge between goals and accomplishment. ~ Mother Teresa,
132:God's loving discipline brings us face-to-face with our pride. ~ Max Anders,
133:If I could have the discipline to be super-skinny, I would be. ~ Lara Stone,
134:Practice a gratuitous exercise of self-discipline every day. ~ David Brooks,
135:The bridge between wishing and accomplishing is discipline. ~ Harvey Mackay,
136:There is only one sort of discipline, perfect discipline. ~ George S Patton,
137:True education is gained through the discipline of life. There ~ Henry Ford,
138:... wife and children are a kind of discipline of humanity. ~ Francis Bacon,
139:All excellence involves discipline and tenacity of purpose. ~ John W Gardner,
140:Discipline is never an end in itself, only a means to an end. ~ Robert Fripp,
141:Discipline is what you must have to resist the lure of excuses ~ Brian Tracy,
142:Loneliness is stronger than resolve, willpower, or discipline. ~ Henry Cloud,
143:My life as a writer consists of 1/8 talent and 7/8 discipline. ~ John Irving,
144:The most essential thing in dance discipline is devotion. ~ Merce Cunningham,
145:To me, discipline in football occurs on the field, not off it. ~ John Madden,
146:Writing is a private discipline, in a field of companions. ~ Jonathan Lethem,
147:Discipline should amplify creativity rather than stifle it. ~ James C Collins,
148:It takes discipline not to let social media steal your time. ~ Alexis Ohanian,
149:Motivation gets you going, but discipline keeps you growing. ~ John C Maxwell,
150:All successes begin with Self-Discipline. It starts with you. ~ Dwayne Johnson,
151:Courage without discipline is nearer beastliness than manhood. ~ Philip Sidney,
152:David Campbell said, “Discipline is remembering what you want. ~ Kevin Horsley,
153:Discipline. Honour. Respect. This is why I appreciate MMA. ~ Houston Alexander,
154:Discipline is money in the bank. A real friend, true strength. ~ Henry Rollins,
155:Discipline is not a light switch. Discipline is a way of life. ~ John Harbaugh,
156:Discipline is rarely enjoyable, but almost always profitable. ~ Darrin Patrick,
157:Discipline must conform to the nature of things in their suchness. ~ Bruce Lee,
158:Do we not find freedom along the guiding lines of discipline? ~ Yehudi Menuhin,
159:Great leaders always have self-discipline -without exception. ~ John C Maxwell,
160:Once you bid farewell to discipline you say goodbye to success ~ Alex Ferguson,
161:Onde you bid farewell to discipline you day goodbye to success ~ Alex Ferguson,
162:The basis of self-discipline: Don't allow the edges to blur. ~ Michael Johnson,
163:With the discipline of the body comes discipline of the soul. ~ Seth Dickinson,
164:Age acquires no value save through thought and discipline ~ James Truslow Adams,
165:All excellence involves discipline and tenacity of purpose.
   ~ Howard Gardner,
166:Creativity is a combination of discipline and childlike spirit. ~ Robert Greene,
167:Discipline has within it the potential for creating future miracles. ~ Jim Rohn,
168:Discipline is part of my professional training as a lawyer. ~ Mohamed ElBaradei,
169:Discipline must conform to the nature of things in their suchness. ~ Bruce Lee,
170:For a writer, obsession is a good substitute for self-discipline. ~ Vikram Seth,
171:I'm an adult. Discipline me and I'll bury you alive. - Roger ~ Douglas Coupland,
172:I think that self-discipline has to be accompanied by passion. ~ John C Maxwell,
173:Learning when 'enough is enough' is the discipline of a lifetime. ~ Gail Godwin,
174:Love the discipline you know, and let it support you. Entrust ~ Marcus Aurelius,
175:Prayer is the key discipline whereby all spiritual work is done. ~ Chuck Pierce,
176:That which is called God's wrath, and anger, is a means of discipline. ~ Origen,
177:The best time to set up a new discipline is when the idea is strong. ~ Jim Rohn,
178:Through readiness and discipline, we are the masters of our fate. ~ Bill Paxton,
179:When grandparents enter the door, discipline flies out the window. ~ Ogden Nash,
180:All writing is discipline, but screenwriting is a drill sergeant. ~ Robert McKee,
181:Fight with honour, fight with discipline, fight with vengeance. ~ Pepper Winters,
182:Genius is the capacity for receiving and improving by discipline. ~ George Eliot,
183:If we do not discipline ourselves the world will do it for us. ~ William Feather,
184:I’m not an alcoholic—I don’t have the discipline to become one— ~ Matthew Norman,
185:I prefer the discipline of knowledge to the anarchy of ignorance. ~ David Ogilvy,
186:I've developed a self-discipline since the time I was a child. ~ George Hamilton,
187:philosophy is the discipline that involves creating concepts” . ~ Gilles Deleuze,
188:The discipline of daily devotion to God undergirds decisions. ~ Edwin Louis Cole,
189:“The price of discipline is always less than the pain of regret. ~ ~ Nido Qubein,
190:The price of discipline is always less than the pain of regret. ~ Robin S Sharma,
191:Yoga began as a philosophy rather than as a physical discipline. ~ Deepak Chopra,
192:Yoga uses the body to discipline the mind and to reach the soul. ~ B K S Iyengar,
193:Let's discipline ourselves so that our words are few and full. ~ Richard J Foster,
194:The pain of discipline is nothing like the pain of disappointment ~ Justin Langer,
195:There is something good in men that really yearn for discipline. ~ Vince Lombardi,
196:1 To learn, you must love discipline; it is stupid to hate correction. ~ Anonymous,
197:(Discipline) is the difference between being good and exceptional. ~ Jocko Willink,
198:It takes discipline to say “No, thank you” to big opportunities. ~ James C Collins,
199:The difference between punishment and discipline is a powerful child. ~ Danny Silk,
200:THE JOY OF DISCIPLINE OR THE PAIN OF REGRET, WHICH WILL IT BE TODAY? ~ Tony Horton,
201:There are few things more dangerous than a zealot with discipline ~ Craig Schaefer,
202:Discipline is remembering what you want most, not what you want now. ~ Billy Blanks,
203:Flexibility is just as essential for divinity as is discipline. ~ Elizabeth Gilbert,
204:If you do not discipline your children effectively, you hate them. ~ Douglas Wilson,
205:I'm practicing the discipline of not having to have the last word. ~ Dallas Willard,
206:It's hard to discipline yourself not to explain yourself or apologize. ~ Joel Stein,
207:Most people want to avoid pain, and discipline is usually painful. ~ John C Maxwell,
208:Self-discipline is the golden key; without it, you cannot be happy. ~ Maxwell Maltz,
209:There are few things more dangerous than a zealot with discipline, ~ Craig Schaefer,
210:There should be an absolute discipline in the house of God ~ Ernest Agyemang Yeboah,
211:True freedom is impossible without a mind made free by discipline. ~ Mortimer Adler,
212:Work organizes life. It gives structure and discipline to life. ~ William J Clinton,
213:19Those whom I love, I reprove and discipline, so be zealous and repent. ~ Anonymous,
214:Cultivate within yourselves the mighty power of self-discipline. ~ Gordon B Hinckley,
215:Discipline is built by consistently performing small acts of courage. ~ Robin Sharma,
216:Free curiosity is of more value in learning than harsh discipline. ~ Saint Augustine,
217:I’m not an alcoholic—I don’t have the discipline to become one—but, ~ Matthew Norman,
218:I think passion and discipline are wonderful, complementary things. ~ John C Maxwell,
219:Productivity isn’t magic. It’s discipline.” @DarrenHardy #JoinTheRide ~ Darren Hardy,
220:The discipline of fasting breaks you out of the world's routine. ~ Jentezen Franklin,
221:You know personally, I think nothing instills discipline like pain. ~ Hajime Isayama,
222:Discipline is giving yourself a command and following it up with action ~ Bob Proctor,
223:Discipline is not punishment. Discipline is changing someone’s behavior. ~ Nick Saban,
224:Honesty demands directness: God has to discipline us to transform us. ~ Gary L Thomas,
225:Self-discipline, although difficult, and not always easy while combating ~ Dalai Lama,
226:So I caution you, beware of those who mock goodness and self-discipline. ~ Robin Hobb,
227:True freedom is impossible without a mind made free by discipline. ~ Mortimer J Adler,
228:As for discipline and rules, I confess, I've never been good with either. ~ Sylvia Day,
229:Because of their size, parents may be difficult to discipline properly. ~ P J O Rourke,
230:Discipline is the quality that carries over from gymnastics to acting. ~ Mitch Gaylord,
231:Freedom has been defined as the opportunity for self-discipline. ~ Dwight D Eisenhower,
232:If Livingstone don't keep their discipline the inevitable could happen. ~ Mark Hateley,
233:It takes skill and discipline to bat away the pests of bad perceptions, ~ Ryan Holiday,
234:Success in business requires training and discipline and hard work ~ David Rockefeller,
235:There's been nothing but discipline, discipline, discipline all my life. ~ Celine Dion,
236:An army without discipline is worse than an army without soldiers. ~ Mehmet Murat ildan,
237:Discipline is as much facing the enemy within as the enemy before you; ~ Steven Erikson,
238:How do I get motivated?”: “F%*k motivation. Instead, cultivate discipline. ~ Steve Kamb,
239:I believe that discipline and self-love are the total secrets to freedom. ~ Anne Lamott,
240:If you break a discipline once, the next transgression becomes much easier. ~ Gil Blake,
241:Military discipline is merely a perfection of social servitude. ~ Alexis de Tocqueville,
242:Small rooms or dwellings discipline the mind, large ones weaken it. ~ Leonardo da Vinci,
243:The discipline is based on one grisly fact: a corpse makes a good lunch. ~ Val McDermid,
244:Writing is a discipline, and you have to stay at it. Inspiration will come. ~ Sam Barry,
245:1 To learn, you must love discipline;       it is stupid to hate correction. ~ Anonymous,
246:Drawing is the discipline by which I constantly rediscover the world. ~ Frederick Franck,
247:For discipline is imposed not just on oneself but on those in one's orbit. ~ Philip Roth,
248:I learned that hard work and self-discipline can overcome many obstacles. ~ Samuel Alito,
249:It is one thing to praise discipline, and another to submit to it. ~ Miguel de Cervantes,
250:The careful observance of discipline is the mark of the artiste. ~ Marion Zimmer Bradley,
251:Theology is that discipline whereby we stop talking nonsense about God. ~ Herbert McCabe,
252:A free curiosity is more effective in learning than a rigid discipline. ~ Saint Augustine,
253:Control from without flourishes when discipline from within grows weak. ~ William Feather,
254:Design is about discipline and reality, not about fantasy beyond reality. ~ Albert Hadley,
255:Disobedience, to be civil, implies discipline, thought, care, attention. ~ Mahatma Gandhi,
256:For a long time I limited myself to one colour - as a form of discipline. ~ Pablo Picasso,
257:Greatness is never achieved nor dreams realized apart from great discipline. ~ Kay Arthur,
258:It’s exhilarating to come closer and closer to self-discipline. ~ Mihaly Csikszentmihalyi,
259:Spiritual practice lives at the corner of self-respect and self-discipline. ~ Darren Main,
260:Success is not about your IQ – it’s about your work ethic and your discipline ~ Anonymous,
261:The most valuable form of discipline is the one that you impose upon yourself. ~ Jim Rohn,
262:A discipline I have observed is an attitude of love and reverence to people. ~ Bessie Head,
263:Discipline is a vital aspect of growth, but of equal importance is praise. ~ Asa Don Brown,
264:If men live decently it is because discipline saves their very lives for them. ~ Sophocles,
265:Mistakes and errors are the discipline through which we advance. ~ William Ellery Channing,
266:Whoever submits himself to a super-discipline can expect great triumphs. ~ Samael Aun Weor,
267:Without hard work and discipline it is difficult to be a top professional. ~ Jahangir Khan,
268:Accelerometrics is a cool new discipline. Newton and Galileo would love it. ~ Philippe Kahn,
269:Any good business person applies financial discipline to everything they do. ~ Paula Wagner,
270:As much as I loved the art and discipline of the dance, it didn't love me! ~ Audrey Hepburn,
271:Discipline is choosing between what you want now, and what you want most. ~ Abraham Lincoln,
272:Discipline is necessary to curb the mind, otherwise there is no peace. ~ Jiddu Krishnamurti,
273:Fasting is not just a physical discipline; it can be a spiritual feast. ~ Jentezen Franklin,
274:My block was due to two overlapping factors: laziness and lack of discipline. ~ Mary Garden,
275:The discipline of the written word punishes both stupidity and dishonesty. ~ John Steinbeck,
276:The most important investment ability of all is emotional discipline. ~ William J Bernstein,
277:It seems to me that love, if it is fine, is essentially a discipline. ~ William Butler Yeats,
278:The best discipline is to stay quiescent without ever forgetting Him. ~ Sri Ramana Maharshi,
279:There are few things more dangerous than a zealot with discipline,” Caitlin ~ Craig Schaefer,
280:There is a certain combination of anarchy and discipline in the way I work. ~ Robert De Niro,
281:When a man is sufficiently motivated, discipline will take care of itself. ~ Albert Einstein,
282:your willingness to discipline one part of your life creates freedom in another. ~ Jon Acuff,
283:A man who would interpret the scriptures must have the spiritual discipline. ~ Mahatma Gandhi,
284:Babe Ruth rose like a rocket.” Through discipline. He also loved to practice. ~ Carol S Dweck,
285:Genius at first is little more than a great capacity for receiving discipline. ~ George Eliot,
286:If I've learned anything about prayer, it's that desperation drives discipline. ~ Bill Hybels,
287:If you dedicate your attention to discipline in your life you become smarter. ~ Russell Banks,
288:Whoever loves discipline loves knowledge, but one who hates correction is stupid. ~ Anonymous,
289:Discipline Makes the Glowing Coat of Awareness Unpalatable to the Predator. ~ Carlos Castaneda,
290:greatness is first and foremost a matter of conscious choice and discipline. ~ James C Collins,
291:If a goal is really important to me, I discipline myself in order to achieve it. ~ Bill Hybels,
292:Listening is a discipline. It's all about being present at that moment in time. ~ Chris Murray,
293:we dabble in sin, the Lord has the right to discipline us for it immediately, ~ Andrew M Davis,
294:7Knowledge begins with respect for the LORD, but fools hate wisdom and discipline. ~ Max Lucado,
295:Before something can become a habit it must first be practiced as a discipline. ~ Ken Blanchard,
296:Discipline trains you to put up with disappointments, every rose has a thorn. ~ Sathya Sai Baba,
297:Too often we forget that “discipline” really means “to teach”—not “to punish. ~ Daniel J Siegel,
298:We don’t drift in good directions. We discipline and prioritize ourselves there. ~ Andy Stanley,
299:When grandparents enter the door, discipline flies out the window. ~ Ogden Nash ~ Ogden Nash,
300:Discipline is like a muscle. The more you build it, the more you can rely on it. ~ Steve Pavlina,
301:Freedom in intellectual work is found to be the basis of internal discipline. ~ Maria Montessori,
302:I believe in the discipline of silence, and could talk for hours about it. ~ George Bernard Shaw,
303:If thou wouldst he happy and easie in thy Family, above all things observe Discipline. ~ Various,
304:In short, we do not abandon any discipline for despair of ever being the best in it. ~ Epictetus,
305:I think there's some connection between absolute discipline and absolute freedom. ~ Alan Rickman,
306:No life can be successful without self-discipline.
   ~ The Mother, Words Of The Mother II, [T5],
307:Self-discipline, as a virtue or an acquired asset, can be invaluable to anyone. ~ Duke Ellington,
308:The word discipline comes from disciple, someone who is in a position to learn. ~ Jon Kabat Zinn,
309:Discipline, it has been suggested, is the means of human spiritual evolution. This ~ M Scott Peck,
310:Discipline means we don't let go of the things we know we should be doing, we do them! ~ Jim Rohn,
311:Emotion combined with an artist's discipline is the rarest thing in the world. ~ Ursula Nordstrom,
312:If he sins, I will correct and discipline him with the rod, like any father would do. ~ Anonymous,
313:Many charismatics do not know the difference between legalism and self-discipline. ~ Graham Cooke,
314:Owning your future is about having the discipline to execute your personal vision. ~ Chris Brogan,
315:Strength through discipline! Strength through community! Strength through action! ~ Todd Strasser,
316:The discipline of writing something down is the first step toward making it happen. ~ Lee Iacocca,
317:You can only get discipline in the mass by discipline in the individual. ~ Baden Powell de Aquino,
318:Don’t discipline yourself too much; otherwise your very discipline will become the bondage. ~ Osho,
319:•fear of the Lord is the beginning of knowledge;  fools despise wisdom and discipline. ~ Anonymous,
320:Freedom to a dancer means discipline. That is what technique is for -- liberation. ~ Martha Graham,
321:Restraint and discipline come to those who are clear about their purpose in life. ~ Jocelyn K Glei,
322:The pain of discipline is short, but the glory of the fruition is eternal. ~ Harriet Beecher Stowe,
323:A free curiosity is more effective in learning than a rigid discipline. ~ Saint Augustine of Hippo,
324:Discipline is doing what you don't wanna do so you can do what you really want to do. ~ Jeff Fisher,
325:Discipline, Norah. If you're going to taunt them, remember to stick out your tongue. ~ James A Owen,
326:Few men are brave by nature, but good discipline and experience make many so. ~ Niccolo Machiavelli,
327:It's a great discipline to have to report to somebody, even if you're the sole owner ~ Tim O Reilly,
328:Motivation starts the race, but self-discipline ultimately crosses the finish line. ~ Steve Pavlina,
329:No other discipline has its portals so wide open to the general public as history. ~ Johan Huizinga,
330:Self-mastery and self-discipline are the roots of good relationships with others. ~ Stephen R Covey,
331:That aim in life is highest which requires the highest and finest discipline. ~ Henry David Thoreau,
332:There's two kinds of pain in sports: the pain of discipline and the pain of regret. ~ Jeff Blatnick,
333:The richest grace of ahimsa will descend easily upon the owner of hard discipline. ~ Mahatma Gandhi,
334:Virtually every discipline and endeavor is presently under a naturalistic pall. ~ William A Dembski,
335:With discipline, belief, and the right knowledge, we become the best we can be. ~ Georges St Pierre,
336:You won’t always be able to discipline in a way that both connects and redirects. ~ Daniel J Siegel,
337:An artist's working life is marked by intensive application and intense discipline. ~ John F Kennedy,
338:Discipline works from the inside out, and punishment tries to work from the outside in. ~ Danny Silk,
339:he said, that the only way to achieve something magical was through work and discipline ~ Jojo Moyes,
340:I define discipline as the ability to make + keep promises and to honor commitments. ~ Stephen Covey,
341:It takes as much discipline to be a mother and a wife as it does to do anything else. ~ Suzanne Vega,
342:Modeling gave me a strong discipline of professionalism where you work very long hours. ~ Jaime King,
343:My grandmother used to discipline me, I mean, beat my ass, and I deserved them, too. ~ Richard Pryor,
344:Sports can do so much. It's given me confidence, self-esteem, discipline, and motivation. ~ Mia Hamm,
345:Whoever loves discipline loves knowledge,        but whoever hates correction is stupid. ~ Anonymous,
346:Balancing is a discipline precisely because the act of giving something up is painful. ~ M Scott Peck,
347:My life is a discipline, a prison: I live for my own work, without which I am nothing. ~ Sylvia Plath,
348:The very purpose of meditation is to discipline the mind and reduce afflictive emotions. ~ Dalai Lama,
349:Documentation is not understanding, process is not discipline, formality is not skill. ~ Jim Highsmith,
350:Growing up on a dairy farm, you certainly learn discipline and a commitment to purpose. ~ Mike Johanns,
351:Jim Sundberg says, “Discover your uniqueness; then discipline yourself to develop it. ~ John C Maxwell,
352:Learn to convert the discomfort of discipline into the satisfaction of personal growth. ~ Tony Robbins,
353:Once you have commitment, you need the discipline and hard work to get you there. ~ Haile Gebrselassie,
354:Proverbs 12:1 1 To learn, you must love discipline;       it is stupid to hate correction. ~ Anonymous,
355:Self-discipline will never make us feel righteous or clean; accepting God's love will. ~ Donald Miller,
356:Self-mastery and self-discipline are the foundation of good relationships with others. ~ Stephen Covey,
357:The key to success is having some discipline, .. You don't have to be rocket scientist. ~ David Caruso,
358:The point is just to create a discipline for making sure that you're creating material. ~ Roberto Orci,
359:The purpose of bureaucracy is to compensate for incompetence and lack of discipline. ~ James C Collins,
360:To be like Jesus, we must see the use of our time as a Spiritual Discipline. Having ~ Donald S Whitney,
361:We must continuously discipline ourselves to I remember how it felt the first moment. ~ Sarah Caldwell,
362:What is discipline? Discipline means creating an order within you. As you are, you are a chaos. ~ Osho,
363:You absolutely must have the discipline not to hire until you find the right people. ~ James C Collins,
364:You need them both, Thatcher. Talent and discipline. One without the other is useless. ~ Bruce Coville,
365:Discipline is just choosing between what you want now and what you want most. – ANONYMOUS ~ Benny Lewis,
366:Discipline is just doing the same thing the right way whether anyone's watching or not. ~ Michael J Fox,
367:Discipline is the greatest form of love you can show someone. Great players crave discipline ~ Tom Izzo,
368:Fishing is a... discipline in the equality of men - for all men are equal before fish. ~ Herbert Hoover,
369:It's just a matter of understanding what's necessary and discipline yourself to do it. ~ Arthur Lydiard,
370:Seek freedom and become captive of your desires. Seek discipline and find your liberty. ~ Frank Herbert,
371:The best discipline, maybe the only discipline that really works, is self- discipline. ~ Walter Kiechel,
372:Buy the truth and do not sell it; get wisdom, discipline and understanding. PROVERBS 23:23 ~ Joel Osteen,
373:Gratitude is a discipline, not an emotion. Work hard to develop this habit in your life. ~ Joshua Becker,
374:If we don't discipline ourselves, God will make certain we are disciplined by others. ~ Jamie Buckingham,
375:I love being in a show. I love the community aspect of it. I like the discipline of it, too. ~ Joel Grey,
376:Self-discipline is doing what you know you should do when you don't want to do it. ~ Nathan Eldon Tanner,
377:The discipline that is needed in our lives is the discipline that comes from within. ~ Gordon B Hinckley,
378:The information you get from social media is not a substitute for academic discipline at all. ~ Bill Nye,
379:There wasn't a lot of discipline in my life, and I hated it being imposed on me at school. ~ Alfie Allen,
380:You can be as you choose to be. It's an act of discipline sometimes, but it can be done. ~ Kevin Costner,
381:A culture of discipline is not a principle of business, it is a principle of greatness. ~ James C Collins,
382:A culture of discipline is not a principle of business; it is a principle of greatness. ~ James C Collins,
383:A discipline imposed by the will for any spiritual end is tapasya.§ ~ The Mother, Words Of The Mother II,
384:I believe that through knowledge and discipline, financial peace is possible for all of us. ~ Dave Ramsey,
385:The Fifth Discipline: The Art and Practice of the Learning Organization BY PETER M. SENGE ~ Daniel H Pink,
386:The poor are prevented from thinking by the discipline of others, the rich by their own. ~ Theodor Adorno,
387:The strength of an Army lies in strict discipline and undeviating obedience to its officers. ~ Thucydides,
388:We enter a discipline like Zen practice so that we can learn to live in a sane way. ~ Charlotte Joko Beck,
389:You have got to have discipline and focus - on the customer and how you run the business. ~ Jim Cantalupo,
390:For many things are not as they appear. Discipline must come from trust and confidence. ~ Ernest Hemingway,
391:Gymnastics taught me everything - life lessons, responsibility and discipline and respect. ~ Shawn Johnson,
392:I've never tried to work chronologically. I don't think I have the discipline to do that. ~ Cliff Martinez,
393:Liberty is the right to discipline ourselves in order not to be disciplined by others ~ Georges Clemenceau,
394:Practice My Presence by practicing the discipline of thankfulness. PSALM 100:4; PSALM 31:14; ~ Sarah Young,
395:The person who masters himself through self-control and discipline is truly undefeatable. ~ Gautama Buddha,
396:To say a prayer doesn't take more than a minute, but you need the discipline to do it. ~ Miguel Angel Ruiz,
397:True discipline is really just self-remembering; no forcing or fighting is necessary. ~ Charles Eisenstein,
398:What is discipline? Discipline means creating an order within you. As you are, you are a chaos. ~ Rajneesh,
399:Beyond talent lie all the usual words: discipline, love, luck, but, most of all, endurance. ~ James Baldwin,
400:Children key off their parents’ reaction more than the argument or physical discipline itself. ~ Po Bronson,
401:Goals on the road to achievement cannot be achieved without discipline and consistency. ~ Denzel Washington,
402:Is that not what a commander must do, earn respect, give them discipline and . . . love them? ~ Jeff Shaara,
403:Painting is as difficult as brain surgery. It's not that relaxing. But that's the discipline. ~ Jamie Wyeth,
404:Self-discipline has a bigger effect on academic performance than does intellectual talent. ~ Charles Duhigg,
405:The discipline of medicine concerns the manipulation of knowledge under uncertainty. ~ Siddhartha Mukherjee,
406:To be a part of my world, I requested three things: Obedience. Discipline. Utmost secrecy. ~ Pepper Winters,
407:Topology is precisely the mathematical discipline that allows the passage from local to global. ~ Rene Thom,
408:Turn up for work. Discipline allows creative freedom. No discipline equals no freedom. ~ Jeanette Winterson,
409:Any healthy relationship involves work, discipline, motivation, purpose, intent, and desire. ~ Asa Don Brown,
410:Discipline must be a habit so ingrained that it is stronger than the excitement of battle. ~ George S Patton,
411:Faith is a state of mind that can be conditioned through self-discipline. Faith will accomplish. ~ Bruce Lee,
412:For sound advice is a beacon, good teaching is a light, moral discipline is a life path. ~ Eugene H Peterson,
413:for the spirit God gives us does not make us timid, but gives us power love and self discipline. ~ Anonymous,
414:Good governance needs self-discipline. Only discipline within can ensure discipline without. ~ Narendra Modi,
415:Good order and discipline in any army are to be depended upon more than courage alone. ~ Niccolo Machiavelli,
416:I can have incredible self-discipline. But see, I think it's obviously a form of stupidity. ~ John Malkovich,
417:In the absence of discipline, man must content himself with superficialities and mediocrity. ~ Matthew Kelly,
418:The resentment of discipline of any kind will warp the whole life away from God's purpose. ~ Oswald Chambers,
419:These are: (1) The Moral Law; (2) Heaven; (3) Earth; (4) The Commander; (5) Method and discipline. ~ Sun Tzu,
420:These are: (1) the Moral Law; (2) Heaven; (3) Earth; (4) the Commander; (5) method and discipline. ~ Sun Tzu,
421:1 A wise child accepts a parent’s discipline;[*]        a mocker refuses to listen to correction. ~ Anonymous,
422:Catholic doctrine and discipline may be walls; but they are the walls of a playground. ~ Gilbert K Chesterton,
423:Discipline will never bring about love for God, but love for God will bring about discipline. ~ Matt Chandler,
424:For me, the martial arts is a search for something inside. It's not just a physical discipline. ~ Brandon Lee,
425:Motivation gets you going, but discipline keeps you growing. That is the Law of Consistency. ~ John C Maxwell,
426:Orderly discipline and morale within an army was the responsibility of the Division Commander. ~ Iwane Matsui,
427:There is no effectiveness without discipline, and there is no discipline without character. ~ Stephen R Covey,
428:When we do discipline without showing frustration, the odds for success increase in a very big way. ~ Jim Fay,
429:Discipline was necessary, but unquestioning obedience was a limiting thing, not a growing one. ~ R A Salvatore,
430:From the very start of my career, it was clear to me that achievement was built on discipline. ~ Max Schmeling,
431:If a person cannot master the power of self-discipline, it is best not to try to get rich. ~ Robert T Kiyosaki,
432:If the figure of discipline was the worker-prisoner, the figure of control is the debtor-addict. ~ Mark Fisher,
433:Only when you combine sound intellect with emotional discipline do you get rational behavior. ~ Warren Buffett,
434:People who lack internal fortitude often become victims of those who have self-discipline. ~ Robert T Kiyosaki,
435:Real peace comes only to those who control the body and mind with self-discipline. ~ Vishnudevananda Saraswati,
436:The Marines gave me a really strong sense of discipline and a work ethic that kicks in at my job. ~ Drew Carey,
437:There's such a thing as theater discipline. One player doesn't appropriate another's inventions ~ Ethel Merman,
438:Buffett’s genius was largely a genius of character—of patience, discipline, and rationality. ~ Roger Lowenstein,
439:Everything about our sport involves suffering, discipline and dedication. In a word, hardness. ~ The Velominati,
440:I always felt that our triumphs were an expression of the consistent application of discipline. ~ Alex Ferguson,
441:I like the discipline of well-cut, impeccable clothes. I think it's a very healthy discipline. ~ Karl Lagerfeld,
442:Silence is the discipline that helps us to go beyond the entertainment quality of our lives. ~ Henri J M Nouwen,
443:The discipline of creation, be it to paint, compose, write, is an effort towards wholeness. ~ Madeleine L Engle,
444:The German is the discipline of fear; ours is the discipline of faith — and faith will triumph. ~ Joseph Joffre,
445:The most we can get out of life is its discipline for ourselves, and its usefulness for others. ~ Tryon Edwards,
446:The PS3 will instill discipline in our children and adults alike. Everyone will know discipline. ~ Ken Kutaragi,
447:There is a certain kind of maturity that can be attained only through the discipline of suffering. ~ D A Carson,
448:Work while you work, play while you play - this is a basic rule of repressive self-discipline. ~ Theodor Adorno,
449:Write because you love the art and the discipline, not because you're looking to sell something. ~ Ann Patchett,
450:But owning the pain, running through it, overcoming it, was a matter of self-will and discipline. ~ Sandra Brown,
451:comes up with. This is the flavor of true intentionality and inner discipline. You do it simply ~ Jon Kabat Zinn,
452:Experience has taught me that silence is part of the spiritual discipline of a votary of truth. ~ Mahatma Gandhi,
453:If you can discipline yourself to read, you can free up two years of your life for the good stuff!) ~ Seth Godin,
454:It must be tempered with discipline. Ferocity is useless unless employed in the proper place . . . ~ Jim Butcher,
455:No sane man is unafraid in battle, but discipline produces in him a form of vicarious courage. ~ George S Patton,
456:Reading what you want, and having one book lead to the next, is the way I found my discipline. ~ Joseph Campbell,
457:Self-defence, self-confidence, discipline and self control. The values you learn are priceless. ~ Rickson Gracie,
458:That government is best which governs the least, because its people discipline themselves. ~ Henry David Thoreau,
459:Those edges and turns teach control and discipline, just like finger exercises on the piano. ~ Barbara Ann Scott,
460:Unless discipline is rooted in nonviolence, it might prove to be a source of infinite mischief. ~ Mahatma Gandhi,
461:We must all suffer one of two things: the pain of discipline or the pain of regret or disappointment. ~ Jim Rohn,
462:With self-discipline most anything is possible. Theodore Roosevelt Rule your mind or it will rule you. ~ Horace,
463:Work, especially good work, becomes easy only when desire has learnt to discipline itself. ~ Rabindranath Tagore,
464:You could hardly find an entity more at odds with military discipline than a Trump organization. ~ Michael Wolff,
465:Discipline is not always internalized and actually can breed resentment among children. ~ Mihaly Csikszentmihalyi,
466:Fear of the LORD is the foundation of true knowledge,        but fools despise wisdom and discipline. ~ Anonymous,
467:God is serious about holiness in the lives of His people, and He will discipline us to attain it. ~ Jerry Bridges,
468:Independence means voluntary restraints and discipline, voluntary acceptance of the rule of law. ~ Mahatma Gandhi,
469:Living well is both a discipline and an art. Concentrate on staying close to Me, the divine Artist. ~ Sarah Young,
470:No evil propensity of the human heart is so powerful that it may not be subdued by discipline. ~ Seneca the Elder,
471:Restrict yourself to choice and refusal; and exercise them carefully, with discipline and detachment. ~ Epictetus,
472:Seek freedom and become captive of your desires. Seek discipline and find your liberty. —The Coda ~ Frank Herbert,
473:Some people regard discipline as a chore. For me, it is a kind of order that sets me free to fly. ~ Julie Andrews,
474:The best discipline is to stay quiescent without ever forgetting Him [Her] (God, the Self). ~ Sri Ramana Maharshi,
475:The discipline of making the right choice no matter how one feels is the road to a successful life. ~ Joyce Meyer,
476:The rich fruit of spontaneity grows in the garden that is well tended by the discipline of schedule. ~ John Piper,
477:The steady discipline of intimate friendship with Jesus results in men becoming like Him. ~ Harry Emerson Fosdick,
478:The trick to success is to choose the right habit and bring just enough discipline to establish it. ~ Gary Keller,
479:We must all suffer one of two things: the pain of discipline or the pain of regret or disappointment. ~ Jim Rohn,
480:7 Fear of the LORD is the foundation of true knowledge,       but fools despise wisdom and discipline. ~ Anonymous,
481:Character, self-discipline, determination, attitude and service are the substance of life. ~ Marian Wright Edelman,
482:Discipline enabled Heaven to be filled with light; discipline enabled the angels to be immaculate and holy. ~ Rumi,
483:I am thinking by what long discipline and at what cost a man learns to speak simply at last. ~ Henry David Thoreau,
484:I believe that the most important single thing, beyond discipline and creativity is daring to dare. ~ Maya Angelou,
485:Most diets would have you cutting things out from your diet; they are about denial and discipline. ~ Kathy Freston,
486:Self-discipline is the No. 1 delineating factor between the rich, the middle class and the poor. ~ Robert Kiyosaki,
487:Sincere spiritual investigation is, and always has been, an endeavor of methodical discipline. ~ Elizabeth Gilbert,
488:The number one problem in the classroom is not discipline; it is the lack of procedures and routines. ~ Harry Wong,
489:Can the mind become completely still without coercion, without compulsion, without discipline? ~ Jiddu Krishnamurti,
490:Even today, I frequently meet scientists who, outside their own narrow discipline, are superstitious. ~ Umberto Eco,
491:He who is guilty of unseemliness with males will be under discipline for the same time as adulterers. ~ Saint Basil,
492:It takes tremendous discipline, takes tremendous courage, to think for yourself, to examine yourself. ~ Cornel West,
493:Just ticking boxes is not the ultimate goal here. Embracing a culture of teamwork and discipline is. ~ Atul Gawande,
494:natural science is likely to be soon exhausted. Passing by many particulars of the discipline ~ Ralph Waldo Emerson,
495:The discipline of postponing gratification is the single most important discipline your son needs. ~ Warren Farrell,
496:The trick to success is to choose the right habit and bring just enough discipline to establish it. ~ Gary W Keller,
497:We know what we should do. Age is no excuse. Do we go to others for permission or for discipline? ~ Donna Lynn Hope,
498:You can judge the quality of their faith from the way they behave. Discipline is an index to doctrine. ~ Tertullian,
499:An animal will conquer others. A Spirit-filled man conquers himself – self-discipline, self-control. ~ Mark Driscoll,
500:Anyone who has brought up children knows that consistency has absolutely nothing to do with discipline. ~ Bill Cosby,
501:Attitude is a decision, and it is also a learned behavior, requiring discipline and energy to sustain. ~ Jim Afremow,
502:Brez discipline in volje, si izgubljen kot pomorščak brez kompasa, ki na koncu potone z ladjo vred. ~ Robin S Sharma,
503:Catholic doctrine and discipline may be walls; but they are the walls of a playground. Christianity ~ G K Chesterton,
504:Discipline is a kind of divine hand for the mankind on the matter of achieving great successes! ~ Mehmet Murat ildan,
505:Education has to cultivate humility and discipline, but today it is yielding a harvest of pride and envy. ~ Sai Baba,
506:Even in the absence of time pressure, maintaining a coherent train of thought requires discipline. ~ Daniel Kahneman,
507:I do believe sometimes discipline is very important. I'm not just lying around like a lazy cow all the time. ~ Bjork,
508:My teaching is not for self-control, self-discipline. My teaching is for self-awareness, self-transformation. ~ Osho,
509:Read some good, heavy, serious books just for discipline: Take yourself in hand and master yourself. ~ W E B Du Bois,
510:The discipline of the writer is to learn to be still and listen to what his subject has to tell him. ~ Rachel Carson,
511:The Essential Discipline for Daily Use,” written by the Buddhist monk Doc The from Bao Son pagoda, ~ Thich Nhat Hanh,
512:An animal will conquer others. A Spirit-filled man conquers himself - self-discipline , self-control. ~ Mark Driscoll,
513:Being best at things has nothing to do with talent; it is all about self - discipline and commitment. ~ M F Moonzajer,
514:Bernal believed discipline was essential for revolution. Wiley, of course, believed just the opposite. ~ Carl Hiaasen,
515:Confucianism is all about tempering your instincts with intellectual discipline, with book learning. ~ Brian Reynolds,
516:Discipline imposed from the outside eventually defeats when it is not matched by desire from within. ~ Dawson Trotman,
517:God does not discipline us to subdue us, but to condition us for a life of usefulness and blessedness. ~ Billy Graham,
518:It is a paradoxical statement, but it takes incredible personal discipline to play with great freedom. ~ Dick Bennett,
519:Proverbs 23:23 23 Get the truth and never sell it;        also get wisdom, discipline, and good judgment. ~ Anonymous,
520:This intriguing debut collection of short stories displays craft, discipline and narrative strength. ~ Namita Gokhale,
521:32Those who disregard discipline despise themselves, but the one who heeds correction gains understanding. ~ Anonymous,
522:Christian marriage is marked by discipline and self-denial. Christ is the Lord even of marriage. ~ Dietrich Bonhoeffer,
523:Fiscal discipline begins by leveling with people, by being honest, by paying for all of your proposals. ~ Jason Furman,
524:It's in the private places of the heart that freedom is made or unmade by the discipline we create there. ~ Alan Keyes,
525:Talent isn't the main requisite for capable writing - discipline is. And a little good luck. ~ William Least Heat Moon,
526:The basic discipline of mind training or lojong is a sevenfold cleaning or processing of one’s mind. ~ Ch gyam Trungpa,
527:The trick to success is to choose the right habit and bring just enough discipline to establish it. That ~ Gary Keller,
528:We must understand that the highest form of freedom carries with it the greatest measure of discipline. ~ Cesar Chavez,
529:committed to a life of honesty, love and discipline, we must be willing to commit ourselves to reality. ~ John Bradshaw,
530:Discipline yourself to boil down your story/new business/philanthropic enterprise to a single page. ~ Steven Pressfield,
531:If you do not master the art of self discipline- you will succumb to the emotions and reality of regret. ~ John Assaraf,
532:It takes tremendous discipline to control the influence, the power you have over other people's lives. ~ Clint Eastwood,
533:Right now you are in training for a trial you’re not yet in. Public victory comes from private discipline. ~ Levi Lusko,
534:That’s when I started the discipline of collecting quotes, stories, and illustrations for my speaking. ~ John C Maxwell,
535:The motivation part is all essential in keeping my voice, but there are the human factors of discipline. ~ Jerome Hines,
536:Traders lose because the game is hard, or out of ignorance, or lack of discipline or because of both. ~ Alexander Elder,
537:At the beginning the aspirant should go into solitude now and then. Spiritual discipline is necessary. ~ Sri Ramakrishna,
538:Discipline is the foundation upon which all success is built. Lack of discipline inevitably leads to failure. ~ Jim Rohn,
539:Discipline is what you use when you don't want to do something, when you have to force yourself. ~ Arnold Schwarzenegger,
540:Effective leadership is putting first things first. Effective management is discipline, carrying it out. ~ Stephen Covey,
541:Have heard of armies where boss is not told to shut up – word is ‘discipline.’ But we were amateurs. ~ Robert A Heinlein,
542:he had acquired almost no formal sort of social discipline—he could not even attempt to imitate decorum. ~ Michael Wolff,
543:I do not like the raw sound of the human voice in unison unless it is under the discipline of music. ~ Flannery O Connor,
544:I was a strict disciplinarian, perhaps too strict at times, but my God, without discipline what is life? ~ Joan Crawford,
545:I would rather be the good aunt who never says anything bad and lets the parents discipline the child. ~ Ellen DeGeneres,
546:Self-discipline is the ability to organize your behavior over time in the service of specific goals. ~ Nathaniel Branden,
547:The choice before us is plain: Christ or chaos, conviction or compromise, discipline or disintegration. ~ Peter Marshall,
548:The discipline of analysis is to not stop there, but to test that first insight against the evidence. ~ Richard P Rumelt,
549:To create a work of art, great or small, is work, hard work, and work requires discipline and order. ~ Madeleine L Engle,
550:Effective leadership is putting first things first. Effective management is discipline, carrying it out ~ Stephen R Covey,
551:Fifa stands for discipline, respect, fair-play, not just on the field of play, but in our society as well. ~ Sepp Blatter,
552:I find anthropology is a marvellous discipline to shock me out of my own world into another world. ~ John Dominic Crossan,
553:Managers must have the discipline not to keep pulling up the flowers to see if their roots are healthy. ~ Robert Townsend,
554:Money itself is too weak to motivate much discipline. This is one reason so many people are deep in debt. ~ Steve Pavlina,
555:Non-cooperation is a measure of discipline and sacrifice, and it demands respect for the opposite views. ~ Mahatma Gandhi,
556:Obedience is unquestioning submission to authority; discipline requires adherence to certain essential rules ~ Ay e Kulin,
557:Surely the writer is to address a world of laborers, and such therefore must be his own discipline. ~ Henry David Thoreau,
558:The bookends of success are starting and finishing. Decisions help us start; discipline helps us finish. ~ John C Maxwell,
559:This is the secret to mastering any discipline: as you conquer one, you'll find it easier to tackle another. ~ Jeff Goins,
560:When I started I would have called myself an artist but the discipline I chose in art was music and text. ~ Blixa Bargeld,
561:Without discipline a body of men becomes rabble. Rabble dies, either on the battlefield or in a POW camp. ~ W E B Griffin,
562:By any reasonable criteria, the discipline of economics as a whole, in its present state, is sadly lacking. ~ Paul Ormerod,
563:Discipline - Success doesn't just happen. You have to be intentional about it, and that takes discipline. ~ John C Maxwell,
564:Don't be quick to leave the class of discipline; you shall only live to remember the last lesson. ~ Ernest Agyemang Yeboah,
565:Freedom through discipline is the idea behind what has become known as “the ten-thousand-hour rule.”[9] ~ Donald S Whitney,
566:I won't say I am a strict mother, but discipline is important. Timing and routine are important for kids. ~ Karisma Kapoor,
567:like any other kind of training – you have to maintain the discipline with blood and sweat or you lose it. ~ Russell Blake,
568:Listen, my sons, to a father's discipline, and pay attention so that you may gain understanding. Proverbs 4:1 ~ Beth Moore,
569:Mankind’s most successful discipline has grown by challenging orthodoxy and by subjecting ideas to testing. ~ Matthew Syed,
570:Odor of blood when Christ was slain Made all Platonic tolerance vain And vain all Doric discipline. ~ William Butler Yeats,
571:If you wish to live in peace and harmony with others, you must learn to discipline yourself in many ways. ~ Thomas a Kempis,
572:I'm a very disciplined person when it comes to my work, but discipline can't save m from being a drug addict. ~ Steve Earle,
573:I tell you, the arts - and especially ballet - the discipline is extraordinary. I was extremely impressed. ~ Dwayne Johnson,
574:Let's not be afraid to speak the common sense truth: you can't have high standards without good discipline. ~ William Hague,
575:Life is tons of discipline. Your first discipline is your vocabulary; then your grammar and your punctuation ~ Robert Frost,
576:Some form of self-discipline is necessary to transmute material desires into spiritual aspirations. ~ Paramahansa Yogananda,
577:Commerce they say, encourages the bourgeois virtues of thrift, hard work,self -reliance,and self discipline. ~ Gurcharan Das,
578:Computer Science is the only discipline in which we view adding a new wing to a building as being maintenance. ~ Jim Horning,
579:Discipline is aimed at formation for a specific end, and that end is determined by our founding narrative. ~ James K A Smith,
580:Every symbol, word, concept, discipline and field is only a temporary rest stop on the highway of discovery. ~ Bryant McGill,
581:Grow with discipline. Balance intuition with rigor. Innovate around the core. Don't embrace the status quo. ~ Howard Schultz,
582:In a high-IQ job pool, soft skills like discipline, drive and empathy mark those who emerge as outstanding. ~ Daniel Goleman,
583:I think self-discipline is something, it's like a muscle. The more you exercise it, the stronger it gets. ~ Daniel Goldstein,
584:Loving discipline encourages a child to respect other people and live as a responsible, constructive citizen. ~ James Dobson,
585:Moving a pile of bricks from one side of the room to the other requires strength. Time, discipline, patience. ~ Sarah Hepola,
586:One form of perseverance is the daily discipline of trying to do things better than we did yesterday. So, ~ Angela Duckworth,
587:A man's real education begins after he has left school. True education is gained through the discipline of life. ~ Henry Ford,
588:I'm challenged by people like Russell Crowe and Sean Penn who come in with such incredible discipline and power. ~ Josh Lucas,
589:Leaders are made through discipline, training, experience, failure, and the desire to continually improve. ~ Bradford Winters,
590:So long as one is happy one can endure any discipline: it was unhappiness that broke down the habits of work. ~ Graham Greene,
591:Spiritual discipline: Any activity that can help me gain power to live life as Jesus taught and modeled it. ~ John Ortberg Jr,
592:Success isn't measured by money or power or social rank. Success is measured by your discipline and inner peace. ~ Mike Ditka,
593:There are hunters and there are victims. By your discipline...you will decide if you are a hunter or a victim. ~ James Mattis,
594:There is something about going to sea. A little bit of discipline, self-discipline and humility are required. ~ Prince Andrew,
595:Together with worldly education, you have to cultivate the human values and undertake spiritual discipline. ~ Sathya Sai Baba,
596:You can discipline in a way that’s high on relationship, high on respect, and low on drama and conflict—and ~ Daniel J Siegel,
597:Acting is a different discipline. On stage I'm free to say what I please. But the change is very good for ya. ~ Billy Connolly,
598:Discipline in art is a fundamental struggle to understand oneself, as much as to understand what one is drawing. ~ Henry Moore,
599:Discipline in perception lets you clearly see the advantage and the proper course of action in every situation— ~ Ryan Holiday,
600:Doing something does not require discipline. It creates its own discipline - with a little help from caffeine. ~ Annie Dillard,
601:Every symbol, word, concept, discipline and field is only a temporary rest stop on the highway of discovery. ~ Bryant H McGill,
602:Great companies are defined by their discipline and their understanding of who they are and who they are not. ~ Howard Schultz,
603:It could be my British need for discipline that makes me admire the American appetite for freedom and passion. ~ Steve Winwood,
604:It's through discipline and tremendous disappointment and failure that you arrive at what it is you must paint. ~ Agnes Martin,
605:Self-discipline is the ability to do what you should do, when you should do it, whether you feel like it or not. ~ Brian Tracy,
606:Cultivating inner discipline is something that takes time; expecting rapid results is simply a sign of impatience. ~ Dalai Lama,
607:Once you understand what excellence is all about... you see how that excellence manifests itself in any discipline. ~ Joe Rogan,
608:There is no course of life so weak and sottish as that which is managed by order, method, and discipline. ~ Michel de Montaigne,
609:A man provided with paper, pencil, and rubber, and subject to strict discipline, is in effect a universal machine. ~ Alan Turing,
610:Behold,  k blessed is the one whom God reproves;         therefore  l despise not the discipline of the  m Almighty. ~ Anonymous,
611:Being a successful investor & winning in the stock market is a matter of skill & discipline and not luck alone ~ Jack D Schwager,
612:Discipline means looking beyond the appearance, beyond that which is visible and acknowledging one Infinite Cause. ~ Tom Johnson,
613:Does not the discipline of the scientific spirit just commence when one no longer harbours any conviction? ~ Friedrich Nietzsche,
614:I'm not a perfectionist but I'm definitely, or well, I like discipline. I'm obedient. I'm not a perfectionist. ~ Natalie Portman,
615:Nonfiction requires enormous discipline. You construct the terms of your story, and then you stick to them. ~ Barbara Kingsolver,
616:Perfect discipline requires recognition of infallibility. Infallibility requires the observance of discipline. ~ George F Kennan,
617:Personal discipline is a most powerful character quality and one worthy of dedicating your life to nurturing. ~ Elizabeth George,
618:Pervading all nature we may see at work a stern discipline , which is a little cruel that it may be very kind. ~ Herbert Spencer,
619:The principle of democracy is freedom, the principle of war is discipline; each requires the absence of the other. ~ Will Durant,
620:What youth never understands is that the fountain of youth is not about age. It's about the mind and discipline. ~ Austin Dragon,
621:With faith, discipline and selfless devotion to duty, there is nothing worthwhile that you cannot achieve. ~ Muhammad Ali Jinnah,
622:Discipline and freedom are not mutually exclusive but mutually dependent because otherwise, you'd sink into chaos. ~ Paulo Coelho,
623:Does not the discipline of the scientific spirit just commence when one no longer harbours any conviction? ~ Friedrich Nietzsche,
624:Every mathematical discipline goes through three periods of development: the naive, the formal, and the critical. ~ David Hilbert,
625:I like changing the pace of my life, changing my discipline. It gives me ideas for how to see the world differently. ~ Tony Scott,
626:In 1578, a Second Book of Discipline was prepared and adopted and the Presbyterian Reformation was fully established. ~ Anonymous,
627:I think that ethical behaviour is another feature of the kind of inner discipline that leads to a happier existence. ~ Dalai Lama,
628:Let’s begin with the actual goal of discipline. When your child misbehaves, what do you want to accomplish? Are ~ Daniel J Siegel,
629:Soldiers must be first treated in the first instance with humanity, but kept under control by means of iron discipline. ~ Sun Tzu,
630:Success is actually a short race—a sprint fueled by discipline just long enough for habit to kick in and take over. ~ Gary Keller,
631:There is no merit to discipline under ideal circumstances. I must have it in the face of death or it is worthless. ~ Isaac Asimov,
632:The trick to success is to choose the right habit and bring just enough discipline to establish it. That’s it. That ~ Gary Keller,
633:While Zinoviev is in the majority he is for iron discipline.... When he is in the minority... he is against it. ~ Anastas Mikoyan,
634:All athletes need three things: commitment, discipline and hard work. Without that it's hard to keep running. ~ Haile Gebrselassie,
635:An artist's studio should be a small space because small rooms discipline the mind and large ones distract it. ~ Leonardo da Vinci,
636:Discipline and devotion are necessary to the practice of love, all the more so when relationships are just beginning. ~ bell hooks,
637:Even the greatest players accept coaching and value the need for discipline and the order that it brings to the team ~ Jack Ramsay,
638:He was driven by some deeper urge to smash the one thing left in the world that could discipline him: the government. ~ Jane Mayer,
639:I saw power, yet meekness, forcefulness, yet gentleness, discipline, yet compassion. I had never seen eyes like His. ~ Chuck Black,
640:It's not the mathematical skill that's critical to winning; it's the discipline of being able to stick to the system. ~ Blair Hull,
641:The patient and active virtues of a soldier are insensibly nursed in the habits and discipline of a pastoral life. ~ Edward Gibbon,
642:with faith,discipline and selfless devotion to the duty,there is nothing worthwhile that you cannot achieve. ~ Muhammad Ali Jinnah,
643:If I wasn't acting or doing stand-up, I would be in animation. Or if I had the discipline I might studies physics. ~ Chris Hardwick,
644:I think I have a repressed bent for the military, I like discipline without question, specific schedules and duties. ~ Anne Desclos,
645:It's my old girl that advises. She has the head. But I never own to it before her. Discipline must be maintained. ~ Charles Dickens,
646:Only the man who can impose discipline on himself is fit to discipline others or can impose discipline on others. ~ William Feather,
647:Seduction... was both a science and art - a blend of skill, discipline, proximity, and opportunity. Mostly proximity. ~ Dan Simmons,
648:Self-respect is the fruit of discipline; the sense of dignity grows with the ability to say no to oneself. ~ Abraham Joshua Heschel,
649:Success is actually a short race-a sprint fueled by discipline just long enough for habit to kick in and take over. ~ Gary W Keller,
650:talent without discipline is only an empty promise—the glitter of an unworked crystal. It is nothing of itself. ~ Stephen R Lawhead,
651:The danger of insanity is always present in those who try to penetrate the discipline of logic and pure knowledge. ~ Otto Weininger,
652:The mind quickly responds to teaching and discipline. You can make the mind give you back anything you want. ~ Norman Vincent Peale,
653:To be great at whatever it is that you do, it's going to take some discipline to separate yourself from the average. ~ Andy Andrews,
654:To do the most good requires saying no to pressures to stray, and the discipline to stop doing what does not fit. ~ Peter F Drucker,
655:To truly be committed to a life of honesty, love and discipline, we must be willing to commit ourselves to reality. ~ John Bradshaw,
656:Acting is a specific discipline. Just because you can sing doesn't mean you have the sensitivities of being an actor. ~ Neil Diamond,
657:Acting with discipline requires you to know your true nature and, having come to know it, to bring it under control. ~ Cameron Dokey,
658:An artist's fine goal is to manifest a well-nigh heroic self-discipline, carefully attending to all that concerns him. ~ Eric Maisel,
659:Discipline is doing what you are supposed to do in the best possible manner at the time you are supposed to do it. ~ Mike Krzyzewski,
660:In terms of instilling the values of mental toughness and work ethic, discipline is the gift that keeps on giving. ~ William Baldwin,
661:Let us guide our students over the road of discipline from materials, through function, to creative work. ~ Ludwig Mies van der Rohe,
662:Putting words on paper regularly is part of the necessary discipline of writing. A journal is a great way to do that. ~ Pearl Cleage,
663:Simulated disorder postulates perfect discipline; simulated fear postulates courage; simulated weakness postulates strength. ~ Laozi,
664:That's the thing about the writer's life is that you have to have self-discipline. Otherwise you'll never get paid. ~ Eric Heisserer,
665:The discipline of fasting releases the anointing, the favor, and the blessing of God in the life of a Christian. ~ Jentezen Franklin,
666:The only way to form an army to be confided in, was a systematic discipline, by which means all men may be made heroes. ~ John Adams,
667:Those men are most apt to be obsequious and conciliating abroad, who are under the discipline of shrews at home. ~ Washington Irving,
668:To live a disciplined life, and to accept the result of that discipline as the will of God - that is the mark of a man. ~ Tom Landry,
669:When you're a little kid, growing up, most of us know what's right and wrong. Our parents teach us that discipline. ~ Robert Knepper,
670:All the four stages in a man's life are devised by the seers in Hinduism for imposing discipline and self-restraint. ~ Mahatma Gandhi,
671:Avoid emotional eating. Food is not a pacifier, a distraction, a toy, a bribe, a reward, or a substitute for discipline. ~ Lisa Leake,
672:I learned early on that work creates discipline, and when you have discipline in your life, you are a healthier person. ~ Dave Ramsey,
673:I’m not on a diet. I’m on a journey with Jesus to learn the fine art of self-discipline for the purpose of holiness. ~ Lysa TerKeurst,
674:"Interactive Decision Theory" would perhaps be a more descriptive name for the discipline usually called Game Theory. ~ Robert Aumann,
675:Self-respect is the fruit of discipline; the sense of dignity grows with the ability to say no to oneself.
   ~ Abraham Heschel, [T5],
676:Self-respect is the root of discipline: The sense of dignity grows
with the ability to say no to oneself. ~ Abraham Joshua Heschel,
677:The sinful nature cannot be reformed; it must be redeemed. No amount of discipline can replace regeneration. ~ Andreas J K stenberger,
678:Work, especially good work, becomes easy only when desire has learnt to discipline itself. ~ Rabindranath Tagore, The Religion of Man,
679:Absolute freedom is absolute nonsense! We gain freedom in anything through commitment, discipline, and fixed habit. ~ Richard J Foster,
680:Discipline your mind to think positively; to see the good in every situation and look on the best side of every event. ~ Roy T Bennett,
681:God’s discipline is the process of being stretched, with the goal of molding me to look more and more like Him. ~ Candace Cameron Bure,
682:I could only achieve success in my life through self-discipline, and I applied it until my wish and my will became one. ~ Nikola Tesla,
683:I'm sad in a way that the character [Doctor Strange ] leaves [neurosurgery] behind. It's an amazing discipline. ~ Benedict Cumberbatch,
684:In the end, the discipline of verification is what separates journalism from entertainment, propaganda, fiction, or art. ~ Bill Kovach,
685:it was an inflexible maxim of Roman discipline, that a good soldier should dread his officers far more than the enemy. ~ Edward Gibbon,
686:It was an inflexible maxim of Roman discipline that good soldier should dread his own officers far more than the enemy ~ Edward Gibbon,
687:Restraint and discipline and examples of virtue and justice. These are the things that form the education of the world. ~ Edmund Burke,
688:Seduction, he knew, was both science and art—a blend of skill, discipline, proximity, and opportunity. Mostly proximity. ~ Dan Simmons,
689:Simulated disorder postulates perfect discipline, simulated fear postulates courage; simulated weakness postulates strength. ~ Sun Tzu,
690:Simulated disorder postulates perfect discipline; simulated fear postulates courage; simulated weakness postulates strength. ~ Sun Tzu,
691:Thank You, Lord, for a new year! Give me the discipline that it takes to make necessary changes. I love You, Father. Amen. ~ Anonymous,
692:The shabby look was not his tailor’s fault; the Arab’s body was not designed for clothes requiring posture and discipline. ~ Trevanian,
693:Training, a lot of the time, is just uncomfortable. But discipline is all about doing the thing that's uncomfortable. ~ Frank Shamrock,
694:All mental discipline and symmetrical growth are from activity of the mind under the yoke of the will or personal power. ~ Mark Hopkins,
695:Discipline for me is about respect. It's not even about self-respect; it's about respect for life and all it offers. ~ Robert Downey Jr,
696:Discipline is the highest form of love. If you really love someone, you have to give them the level of discipline they need. ~ Tom Izzo,
697:I do it as a therapy. I do it as something to keep me alive. We all need a little discipline. Exercise is my discipline. ~ Jack LaLanne,
698:I've always prided myself on my discipline as a writer. I do it like a job. I get up in the morning and go to my desk. ~ Salman Rushdie,
699:Self-discipline, although difficult, and not always easy while combating negative emotions, should be a defensive measure. ~ Dalai Lama,
700:the first step to a kingdom-focused cultural engagement is the recovery of a church that practices church discipline. ~ Russell D Moore,
701:Ultimately what rules in a discipline today is the social pressure of the best professional opinion, and that changes. ~ Dallas Willard,
702:Aristocracy is that form of government in which education and discipline are qualifications for suffrage and office holding. ~ Aristotle,
703:Sometimes miracles look like instant healing; and other times, miracles look like medication and patience and discipline. ~ Sarah Bessey,
704:What can defeat greed, technological superiority, and legal lawlessness ... is discipline, consciousness, and unity. ~ Toni Cade Bambara,
705:With regard to military discipline, I may safely say that no such thing existed in the Continental Army. ~ Friedrich Wilhelm von Steuben,
706:Because discipline is not rejection, it is protection and affection, one of the most glorious things God can extend to us. ~ Kelly Minter,
707:But the true discipline is to remain committed, throughout the whole of one’s life, to waking up from the dream of the self. ~ Sam Harris,
708:For whatever we do in our lives, discipline and control over our own actions ultimately measure the level of our success. ~ R A Salvatore,
709:I always say you could publish rules in a newspaper and no one would follow them. The key is consistency and discipline. ~ Richard Dennis,
710:I believe in discipline, so I'm not the right person to cry about weakness and things like this, but maybe I'm not human. ~ John Galliano,
711:It's not possible to show a lack of discipline in one area without that choice affecting everything that's important to you. ~ Todd Henry,
712:Mechanics is a means or discipline for the realization of life, but not life itself. It ought to carry us to life itself. ~ C sar Vallejo,
713:Nature's stern discipline enjoins mutual help at least as often as warfare. The fittest may also be the gentlest. ~ Theodosius Dobzhansky,
714:President N. Eldon Tanner has said, “Self-discipline is doing what you know you should do when you don’t want to do it. ~ Stephen R Covey,
715:Self-respect is the root of discipline: The sense of dignity grows with the ability to say no to oneself. ~ Rabbi Abraham Joshua Heschel,
716:So, I'm not on a diet. I'm on a journey with Jesus to learn the fine art of self-discipline for the purpose of holiness. ~ Lysa TerKeurst,
717:Some people plan on being disciplined as soon as they achieve something that cannot be achieved without discipline. ~ Mokokoma Mokhonoana,
718:That easy, huh?” “You just have to decide to do it and then do it,” she said. “Discipline. Follow through. Like anything. ~ Gillian Flynn,
719:We cannot leave it to history as a discipline nor to sociology nor science nor economics to tell the story of our people ~ Nikki Giovanni,
720:You are your own master, you make your own future. Therefore discipline yourself as a horse-dealer trains a thoroughbred ~ Gautama Buddha,
721:Athletes know well that to improve performance beyond a certain point they must learn to discipline their minds. ~ Mihaly Csikszentmihalyi,
722:Children are the most reasonable about discipline. When they tell you not to do something, it's always because they know why. ~ Criss Jami,
723:Discipline is the soul of an army. It makes small numbers formidable; procures success to the weak, and esteem to all. ~ George Washington,
724:Dogs who chase cars evidently see them as large, unruly ungulates badly in need of discipline and shepherding. ~ Elizabeth Marshall Thomas,
725:establish a world where the head is balanced with the heart, wealth with wisdom, and discipline with compassion. Come, ~ Devdutt Pattanaik,
726:in a matter of some generations all the stupid ones will die out and those with your discipline will inherit the Earth ~ Robert A Heinlein,
727:Instead of applying self-knowledge, self-discipline, delayed gratification and hard work, we simply consume a product. ~ Steven Pressfield,
728:It's a lot more than mind over matter. It takes relentless self discipline to schedule suffering into your day, every day. ~ David Goggins,
729:It takes discipline and compassion to awaken the divine in ourselves long enough to recognize the divine in another. ~ Mary Anne Radmacher,
730:Our freedom to operate and maneuver had increased substantially through disciplined procedures. Discipline equals freedom. ~ Jocko Willink,
731:producing technology requires intuition and creativity, and how producing something artistic takes real discipline. Jobs ~ Walter Isaacson,
732:Science teaches us that we are rarely right. The whole discipline of science is aimed at proving ourselves wrong, isn't it? ~ Gemma Malley,
733:Self-denial and self-discipline, however, will be recognized as the outstanding qualities of a good soldier. ~ William Lyon Mackenzie King,
734:Through discipline, discipline is the other side of discipleship. If you want to follow Jesus, you have to have discipline. ~ Henri Nouwen,
735:Wealth is more often the result of a lifestyle of hard work, perseverance, planning, and, most of all, self-discipline. ~ Thomas J Stanley,
736:When we teach ourselves and our children discipline, we are teaching them and ourselves how to suffer and also how to grow. ~ M Scott Peck,
737:Active valour may often be the present of nature; but such patient diligence can be the fruit only of habit and discipline. ~ Edward Gibbon,
738:and it was an inflexible maxim of Roman discipline, that a good soldier should dread his officers far more than the enemy.  ~ Edward Gibbon,
739:Dharma is precisely this 'discipline of ordered existence', a 'belief system that restrains and gives coherence to desires. ~ Gurcharan Das,
740:Every major failure in my life has been a direct result of a collapse in my self-discipline to do the little things every day. ~ Jeb Blount,
741:If you are an effective manager of your self, your discipline comes from within; it is a function of your independent will. ~ Stephen Covey,
742:it was an inflexible maxim of Roman discipline, that a good soldier should dread his officers far more than the enemy. From ~ Edward Gibbon,
743:I want to dedicate myself to training and discipline. I want to spend every moment of every day working to improve myself. ~ Eiji Yoshikawa,
744:Remember that all success is based on long-term commitment, faith, discipline, attitude and a few stepping stones along the way. ~ Jim Rohn,
745:Some people worked well with daily discipline, but she’d always been more of a need-a-deadline or consumed-by-vision artist. ~ Melissa Marr,
746:The key to willpower is "want-power". If U want something strongly enough, U will find the discipline necessary to do it. ~ Douglas Merrill,
747:True self-discipline is not when you have someone ordering you to do push-ups, it's when you decide on your own to do them. ~ Stephen Guise,
748:We can all see God in exceptional things, but it requires the culture of spiritual discipline to see God in every detail. ~ Oswald Chambers,
749:All change begins with a DECISION. Once the decision is made, DISCIPLINE becomes the bridge between desire and accomplishment. ~ A R Bernard,
750:All forms of yoga involve occult assumptions, even hatha yoga, which is often presented as a merely physical discipline. ~ Douglas Groothuis,
751:Discipline created vigilance and operational readiness, which translated to high performance and success on the battlefield. ~ Jocko Willink,
752:Don't bother with New Year's resolutions if you don't have the discipline to put a plan in place to actually achieve them. ~ Robert Kiyosaki,
753:Freedom begins way back. It begins not with doing what you want but with doing what you ought - that is, with discipline. ~ Elisabeth Elliot,
754:If you don't acquire the discipline to push through a personal low point, you will miss the reward that comes with persevering. ~ Jeff Goins,
755:It was character that got us out of bed, commitment that moved us into action and discipline that enabled us to follow through. ~ Zig Ziglar,
756:I value self-discipline, but creating systems that make it next to impossible to misbehave is more reliable than self-control. ~ Tim Ferriss,
757:I was able to work with two heads. If anything, doing ads and other commercial work were at least exercises in discipline. ~ Garry Winogrand,
758:Leadership is not only having a vision, but also having the courage, the discipline, and the resources to get you there. ~ George Washington,
759:Self-discipline is the ability to make yourself do what you should do, when you should do it, whether you feel like it or not. ~ Brian Tracy,
760:The feeling of being valuable—“I am a valuable person”—is essential to mental health and is a cornerstone of self-discipline. ~ M Scott Peck,
761:Writing is sweat and drudgery most of the time. And you have to love it in order to endure the solitude and the discipline. ~ Peter Benchley,
762:If Perception and Action were the disciplines of the mind and the body, then Will is the discipline of the heart and the soul. ~ Ryan Holiday,
763:Possibly, there was something to be said for the intellectual discipline of second-guessing what you thought was true. ~ Kwame Anthony Appiah,
764:Proverbs 10:17 17 People who accept discipline are on the pathway to life,        but those who ignore correction will go astray. ~ Anonymous,
765:Sitting around idly contemplating doesn't produce much. In work you can discipline your attention, forget about your misery. ~ Frederick Lenz,
766:To heal a person, one must first be a person. We are all spiritual beings. Health care is a spiritual discipline.
Notes ~ Daniel P Sulmasy,
767:When Jordan was cut from the varsity team, he was devastated. His mother says, “I told him to go back and discipline himself. ~ Carol S Dweck,
768:With training and self discipline; clear focus and confidence; problems can be overcome and even lead to unexpected gains ~ Georges St Pierre,
769:All religions teach one basic discipline - the removal from the mind of the blemish of egoism, of running after little joys. ~ Sathya Sai Baba,
770:Children need love and discipline. They need mothers and fathers. A welfare check is not a husband. The state is not a father. ~ Rush Limbaugh,
771:Greatness is not a function of circumstance. Greatness, it turns out, is largely a matter of conscious choice, and discipline. ~ Verne Harnish,
772:I realized that both the military and religious orders depend on discipline to shape people - which routine does, in a lot of ways. ~ Kit Reed,
773:It may take a little self-discipline - be simple, be kind, stay rested. Attend to your own inner-health and happiness. ~ Maharishi Mahesh Yogi,
774:It's mental discipline that sets one apart, the ability to think differently and to generate energy in the right direction. ~ Sachin Tendulkar,
775:Just using a checklist requires [doctors] to embrace different values from ones we've had, like humility, discipline, teamwork. ~ Atul Gawande,
776:Listening (the first competence of leadership) is not a skill, it is a discipline. All you have to do is keep your mouth shut. ~ Peter Drucker,
777:The notion of freedom proclaimed by the modern world is anti-discipline. But true freedom cannot be separated from discipline. ~ Matthew Kelly,
778:There was a certain amount of discipline, I think; my parents wanted to be sure that I was not just sitting around doing nothing. ~ Paul Smith,
779:Compassion, tolerance, forgiveness and a sense of self-discipline are qualities that help us lead our daily lives with a calm mind ~ Dalai Lama,
780:It became its own discipline, the fear of failing to do as they said; a voice in her head berating her before anyone else could. ~ Sarah Hilary,
781:It was, I suspected, not the first time that a patient had consoled a doctor about the ineffectuality of his discipline. ~ Siddhartha Mukherjee,
782:Self-discipline is the ability to make yourself do what you should do, when you should do it, whether you feel like it or not. ~ Elbert Hubbard,
783:Since the Middle Ages, people have been writing about angels. Angelology was actually at one point a scholastic discipline. ~ Danielle Trussoni,
784:The feeling of being valuable - 'I am a valuable person'- is essential to mental health and is a cornerstone of self-discipline. ~ M Scott Peck,
785:To live out God’s plan for your life calls for you to discipline yourself…and your body. To push yourself. To deny yourself. ~ Elizabeth George,
786:We live in a society that feeds on criticism. It is so easy to find fault, and to resist doing so requires much discipline. ~ Gordon B Hinckley,
787:When one’s mind is qualitative, organized and disciplined, whatever one does will also be equally meritorious. Discipline, ~ Rajendra B Aklekar,
788:When you combine a culture of discipline with an ethic of entrepreneurship, you get the magical alchemy of great performance. ~ James C Collins,
789:Whoever spares the rod hates their children, but the one who loves their children is careful to discipline them. PROVERBS 13:24 NIV ~ Anonymous,
790:You have to discipline yourself and not carry the character with you. You need to switch it off and take time to re-energize. ~ Charlize Theron,
791:Your life's work is to find your life's work-and then to exercise the discipline, tenacity, and hard work it takes to pursue it ~ Oprah Winfrey,
792:At sixty I look back on a life of deep disappointments, of withered hopes, of unlooked for suffering, of severe discipline. ~ Sarah Moore Grimke,
793:Behind every story of inspiration is a story of training, practice, discipline, and sacrifice. You must be willing to pay the price, ~ T R Ragan,
794:Greatness is not a function of circumstance. Greatness, it turns out, is largely a matter of conscious choice, and discipline. ~ James C Collins,
795:If anyone ever bothered to apply the rod of discipline to your backside, you probably wouldn’t be so impossible to deal with. ~ Cathy Marie Hake,
796:I'm going to try to stay buff as long as I can, but it takes a lot of discipline and staying away from your favorite junk food!. ~ Tobey Maguire,
797:I think being a parent is knowing how to love. Sometimes love is discipline, sometimes it's humor, sometimes it's listening. ~ Melissa Etheridge,
798:I've never known a man worth his salt who, in the long run, deep down in his heart, didn't appreciate the grind, the discipline ~ Vince Lombardi,
799:Know this also to be one of the spiritual practices, a discipline for God - realisation. Its aim also is Self - realisation. ~ Swami Vivekananda,
800:The arts are statistically proven to increase independent thinking, creativity, discipline, balance, and academic improvement in children. ~ Mya,
801:The feeling of being valuable – ‘I am a valuable person’ – is essential to mental health and is a cornerstone of self-discipline. ~ M Scott Peck,
802:The more you discipline yourself to overcome discouragement with obedience, the less discouragement there will be to overcome. ~ Rachel Jankovic,
803:Through discipline, and determination one can change anything and everything about him - his habits, his outlook on life ~ Arnold Schwarzenegger,
804:Where does discipline end? Where does cruelty begin? Somewhere between these, thousands of children inhabit a voiceless hell. ~ Francois Mauriac,
805:5 Learning to dance en pointe is tough. It takes years and years to build up the strength, years of discipline and exercise. Even ~ Cathy Cassidy,
806:Can everybody contact the higher forces? No, not indeed; but they submit themselves to a discipline and this brings them success. ~ Sri Aurobindo,
807:Discipline is “any activity I can do by direct effort that will help me do what I cannot now do by direct effort.” —John Ortberg ~ Darrin Patrick,
808:He earned his love through discipline, a thundering velvet hand, his gentle means of sculpting souls took me years to understand. ~ Dan Fogelberg,
809:I'm nice with damn kids, man. Kids love me. I can bounce back and forth. I can discipline kids and I can get into the mind of a kid. ~ J B Smoove,
810:Inexhaustible energy is an excellent thing, but not an energy without discipline. ~ Sri Aurobindo, Letters on Yoga - IV, The Nature of the Vital,
811:More than a discipline or a body of knowledge, engineering is a verb, an action word, a way of approaching a problem.” Scott Whitmire ~ Anonymous,
812:Simplicity and elegance are unpopular because they require hard work and discipline to achieve and education to be appreciated. ~ Edsger Dijkstra,
813:"The absolutely vital thing is to become capable of enjoyment, of living in the present, and of the discipline which this involves." ~ Alan Watts,
814:The people that were socially awkward from my generation, they all had paper routes and that taught them the discipline of work. ~ Temple Grandin,
815:The word disciple is the root word in discipline, so in a completely literal sense to discipline our children means to disciple them. ~ L R Knost,
816:Whether you call it Buddhism or another religion, self-discipline, that's important. Self-discipline with awareness of consequences. ~ Dalai Lama,
817:Day after day Train your heart out, Refining your technique: Use the One to strike the Many! That is the discipline of a Warrior ~ Morihei Ueshiba,
818:He has directly challenged the authority of the government, and future discipline depends upon a resolute reply to this challenge. ~ Kurt Vonnegut,
819:Human beings thrive when they are growing and developing and this requires discipline. Discipline and accountability keep us alive. ~ Daniel Lapin,
820:I just put drugs down to luck. I persevere quite honestly, and I've got a fair amount of discipline that keeps me out of deep water. ~ David Bowie,
821:In every discipline, the ability to be clearheaded, present, cool under fire is much of what separates the best from the mediocre. ~ Josh Waitzkin,
822:I prefer the discipline of knowledge to the anarchy of ignorance. We pursue knowledge the way a pig pursues truffles. —DAVID OGILVY ~ Ryan Holiday,
823:Reading is the most rewarding form of exile and the most necessary discipline for novelists who burn with the ambition to get better. ~ Pat Conroy,
824:The human soul is on its journey from the law to love, from discipline to liberation, from the moral plane to the spiritual. ~ Rabindranath Tagore,
825:True love is a discipline in which each divines the secret self of the other and refuses to believe in the mere daily self. ~ William Butler Yeats,
826:We cannot possibly leave it to history as a discipline nor to sociology nor science nor economics to tell the story of our people ~ Nikki Giovanni,
827:What I refuse to do is anything that I did before. It takes discipline to accomplish this, as humans are addicted to the familiar. ~ Tarryn Fisher,
828:Cold steel and discipline and the slight capital surplus necessary to move and organise armies constituted the sole defences. ~ Winston S Churchill,
829:Have your dream...What you need now more than anything is discipline. Cast off mere words. Words turn into stone. (from Thailand) ~ Haruki Murakami,
830:Instilling a sense of self-discipline and focus when the kids are younger makes it so much easier by the time they get into high school. ~ Amy Chua,
831:I think the 50mm lens is an extremely good discipline lens; it requires you to see in a more refined way, not just tighter. ~ William Albert Allard,
832:The Daily Show was an incredible training ground for that kind of thing. It was all about discipline and generating material constantly. ~ Ed Helms,
833:You want to surround yourself with people who are as dedicated to their discipline as you are to yours and let them do what they do. ~ Victor Levin,
834:Ah, but book smarts can be improved with study and hard work, while strength of character is a much harder discipline to master. ~ Christie Anderson,
835:Captivated by its discipline, humanity forgets and goes on forgetting that it is the discipline of chess players, not of angels. ~ Jorge Luis Borges,
836:Discipline in football occurs on the field, not off it. Discipline is knowing what you're supposed to do and doing it as best you can. ~ John Madden,
837:Discipline is knowing what to do. Knowing when to do it. Doing it to the best of your abilities. Doing it that way every single time. ~ Bobby Knight,
838:Essentially, we want caregivers to begin to think of discipline as one of the most loving and nurturing things we can do for kids. ~ Daniel J Siegel,
839:I enjoyed the discipline and solitariness of long-distance running, which allowed me to escape from the hurly-burly of school life. ~ Nelson Mandela,
840:If you choose to become a smoker, you are an idiot, and you may lack the discipline and intelligence to be a successful entrepreneur. ~ Gene Simmons,
841:In fact, it was part of the Tyrannian military tradition that a little discomfort on the part of the soldier was good for discipline. ~ Isaac Asimov,
842:The consummate leader cultivates the moral law, and strictly adheres to method and discipline; thus it is in his power to control success. ~ Sun Tzu,
843:The discipline of live theater - doing the same perfect thing night after night, eight times a week - never ceases to amaze me ~ Neil Patrick Harris,
844:What begins as something like a dream will in fact stay a dream forever unless you have the tools and the discipline to bring it out. ~ Ann Patchett,
845:A science is any discipline in which the fool of this generation can go beyond the point reached by the genius of the last generation. ~ Max Gluckman,
846:As I read in a Quora thread when somebody asked the question “How do I get motivated?”: “F%*k motivation. Instead, cultivate discipline. ~ Steve Kamb,
847:Community as discipline is the effort to create a free and empty space among people where together we can practice true obedience. ~ Henri J M Nouwen,
848:Discipline is the highest of all virtues. Only so may strength and desire be counterbalanced and the endeavors of man bear fruit. ~ Nikos Kazantzakis,
849:Either you think - or else others have to think for you, pervert and discipline your natural tastes, civilize and sterilize you. ~ F Scott Fitzgerald,
850:Religion is neither a theology nor a theosophy; it is more than that, it is a discipline, a law, a yoke, an indissoluble engagement. ~ Joseph Joubert,
851:To reach the goals of your life, you need discipline, you need luck and you need something as important as these two: Vacations! ~ Mehmet Murat ildan,
852:Whereas discipline without discipleship leads to rigid formalism, discipleship without discipline ends in sentimental romanticism. ~ Henri J M Nouwen,
853:An organisation can only carry out its mandate if there is discipline, and where there is no discipline there can be no real progress ~ Nelson Mandela,
854:Christ’s sacrifice satisfied the Father’s anger so that, as his child, you will receive his discipline but need not fear his wrath. ~ Paul David Tripp,
855:Discipline provides a constancy which is independent of what kind of day you had yesterday and what kind of day you anticipate today. ~ Jon Kabat Zinn,
856:For God did not give us a spirit of timidity, but of power and of love and of calm and well balanced mind and discipline and self-control. ~ Anonymous,
857:I'm not one for walking the beaches humming a melody. I love the discipline of sitting in the studio, writing and listening. That is my domain. ~ Enya,
858:Reading is a discipline, and all disciplines require self-discipline, and self-discipline is the one thing our sinful flesh will resist. ~ Tony Reinke,
859:Rule books tell people what to do. Frameworks guide people how to act. Rule books insist on discipline. Frameworks allow for creativity. ~ Simon Sinek,
860:Tis the only discipline we are born for; all studies else are but as circular lines, and death the center where they all must meet. ~ Philip Massinger,
861:True discipline means channeling our best hours into first-order objectives, and that means being a nonconformist in the best sense. ~ Stephen R Covey,
862:You keep your guard too low, I am afraid. You are full of passion, but passion without discipline is no more than a child’s tantrum. ~ Joe Abercrombie,
863:A fool is ‘happy’ when his cravings are satisfied. A warrior is happy without reason. That’s what makes happiness the ultimate discipline ~ Dan Millman,
864:Choose to make up for what you lack in innate ability with discipline, hard work, and good habits. Become a creature of champion habits. ~ Darren Hardy,
865:[Discipline i]t’s the ability to overcome the urge to grab the bright and shiny and interesting to finish what you’ve started. ~ Kristine Kathryn Rusch,
866:History, which interprets the past to understand the present and confront the future is the least rewarding discipline for a dying species. ~ P D James,
867:If we are to have such a discipline we must have standards, and to get our standards under existing conditions we must have criticism. ~ Irving Babbitt,
868:If you make it your discipline to do a little bit of growing every day, in just a few years you will be amazed by your transformation. ~ John C Maxwell,
869:I was brought up with considerable discipline, and I was taught it wasn't proper to display certain very private emotions in public. ~ Carolina Herrera,
870:I went to a military school between the ages of six and 12 and later into the air force. You learn discipline and strength of character. ~ Larry Hagman,
871:Just as the great ocean has one taste, the taste of salt, so also this teaching and discipline has one taste, the taste of liberation. ~ Gautama Buddha,
872:no man is free who is not a master of himself, that the more liberties we enjoy, the more discipline we need.46 Laissez-faire, ~ Abraham Joshua Heschel,
873:Self-discipline “We all love to win but how many people love to train?” ~ Kevin Horsley Mark Spitz (7 Gold medals in the 1972 Olympics) ~ Kevin Horsley,
874:Some people may be more gifted than others, but excellence in writing, as in any art form or craft, involves discipline and practice. ~ James B Stewart,
875:The Great Commission to go into all the world is not only geographical, but must include every field, profession, discipline, sport, etc. ~ Rick Joyner,
876:The man who would emancipate art from discipline and reason is trying to elude rationality, not merely in art, but in all existence. ~ George Santayana,
877:There is just now a great clamor and demand for "culture;" but it is not so much culture that is needed as discipline. ~ William Greenough Thayer Shedd,
878:There is only one sort of discipline - PERFECT DISCIPLINE. Men cannot have good battle discipline and poor administrative discipline. ~ George S Patton,
879:This discipline and rough treatment are a furnace to extract the silver from the dross. This testing purifies the gold by boiling the scum away. ~ Rumi,
880:did. One sobering thing about the faithfulness of God is that He keeps His promises, even when they are promises of judgment or discipline. ~ Beth Moore,
881:Ethics is not just an abstract intellectual discipline. It is about the conflicts that arise in trying to meet real human needs and values. ~ John Ziman,
882:I learned discipline from my father. Not in terms of corporal punishment, but being determined in whatever you do, and sticking with it. ~ Ryan Reynolds,
883:In order to win, we pay with energy and effort and discipline. If we lose, we pay in disappointment, discontent, and lack of fulfillment. ~ Maya Angelou,
884:On the other hand, emotion without truth produces empty frenzy and cultivates shallow people who refuse the discipline of rigorous thought. ~ John Piper,
885:When the parent is qualified to discipline, he probably does not feel like it, and when he feels like it, he is probably not qualified. ~ Douglas Wilson,
886:I dont have the self-discipline for diets; I break rules I set for myself, so I try and eat more healthily, juice more, and avoid sugar. ~ Sally Phillips,
887:If we are going to deal with the discipline of Bible study, we must recognize at the outset that we will need the grace of God to persevere. ~ R C Sproul,
888:I'm really interested in the repetition, the discipline, and what happens to me psychologically when I put my body to that extreme place. ~ Janine Antoni,
889:I’ve got to get back to the typewriter, I thought. Art takes discipline. Any asshole can chase a skirt. I drank, thinking about it. At ~ Charles Bukowski,
890:Music is a discipline, and a mistress of order and good manners, she makes the people milder and gentler, more moral and more reasonable. ~ Martin Luther,
891:Size zero doesn't make you happy and I'm not sure I have the discipline for Hollywood. I'm too much of a fan of chocolate and crisps. ~ Honeysuckle Weeks,
892:...the basic tools that have always produced amazing young adults: hard work, failure, simplicity, gratefulness, restraint and discipline. ~ Jen Hatmaker,
893:The discipline in your life should be one determined by your own desires and your own needs, not put upon you by society or authority. ~ Bertrand Russell,
894:True spiritual self-discipline holds believers in bounds but never in bonds; its effect is to enlarge, expand and liberate. D. G. KEHL ~ Donald S Whitney,
895:TV is a completely different discipline, which I think I am still learning about. You just have to learn how to work fast and pace yourself. ~ Rose Byrne,
896:We have a society that wants somebody to come out of college with a degree that will make them a slave for whatever discipline they're in. ~ Terry Bozzio,
897:All of us, from time to time, need a plunge into freedom and novelty, after which routine and discipline will seem delightful by contrast. ~ Andre Maurois,
898:Christian marriage is marked by discipline and self-denial...C hristianity does not therefore depreciate marriage, it sanctifies it. ~ Dietrich Bonhoeffer,
899:Everyone must choose one of two pains: the pain of discipline or the pain of regret. – Jim Rohn, entrepreneur and motivational speaker ~ Philip G Zimbardo,
900:First, there must be talent. . .Then there must be discipline. . .Then there must be. . .and absolute conscience. . .to prevent faking. ~ Ernest Hemingway,
901:I believe that rewards in life are deserved. Every reward is the fruit of discipline, of dedication and of sacrifices. And of stubbornness. ~ Sophia Loren,
902:I think when you can be supremely self-indulgent sometimes it's easy to get up one's own asshole. I need parameters. I need discipline. ~ Justin Broadrick,
903:It's too much to expect in an academic setting that we should all agree, but it is not too much to expect discipline and unvarying civility. ~ John Howard,
904:Liberation movements - operating surreptitiously and conspiratorially - thrive on discipline and suspicion, and punish deviation or dissent. ~ Bill Keller,
905:When you combine a culture of discipline with an ethic of entrepreneurship, you get the magical alchemy of great performance. Technology ~ James C Collins,
906:Because discipline begets discipline. When you step up to a challenge before you, your ramped-up resources rub off on other areas of your life. ~ Anonymous,
907:Beneath all differences of doctrine or discipline there exists a fundamental agreement as to the simple, absolute essentials in religion. ~ Julia Ward Howe,
908:Contemplative prayer is a discipline that enables our developing relationship with Jesus Christ to reach stages of growth in union with God. ~ James W Goll,
909:Discipline isn't about showing a dog who's boss; it's about taking
responsibility for a living creature you have brought into your world. ~ Cesar Millan,
910:EXPLANATION: God controls the final outcome of all we do. We are accountable to carry out our work with diligence and discipline, not laziness. ~ Anonymous,
911:It takes discipline to focus only on high-value targets instead of giving in to the temptation of the low-hanging fruit life serves up daily. ~ Mark Divine,
912:People on the pathway to enlightenment become very successful in whatever they approach, because they have learned to discipline the mind. ~ Frederick Lenz,
913:The key to trading success is emotional discipline. If intelligence were the key, there would be a lot more people making money trading. ~ Victor Sperandeo,
914:There is no discipline in the world so severe as the discipline of experience subjected to the tests of intelligent development and direction. ~ John Dewey,
915:When we have faith and discipline everything becomes easier. Patience is the mother of all virtues. With anxiety all our lives become worse. ~ Chico Xavier,
916:You can't discipline the whole country."
"Still," Moss said dreamily, "that's what must be done before they can ever accomplish anything. ~ Paul Bowles,
917:Zen is a study. It's a discipline. It involves the active use of will to make things happen or not happen. These are the secrets of power. ~ Frederick Lenz,
918:Close to the heart of the business of discipling another in the Christian faith is the self-discipline of serving as a model to the apprentice. ~ D A Carson,
919:Embrace the now, and the future will be richer and more abundant because you had the wisdom, courage, and discipline to embrace this moment. ~ Matthew Kelly,
920:For after all, if attentiveness should be measured in minutes and discipline measured in hours, then indomitability must be measured in years. ~ Amor Towles,
921:Her manners had been imposed upon her by her mother's gentle admonitions and the sterner discipline of her mammy; her eyes were her own. ~ Margaret Mitchell,
922:In your discipline, if doubt comes, let it come. You do your work and let doubt carry on with its work. And let us see which gives up first! ~ B K S Iyengar,
923:Self discipline is the ability to make yourself do something you don’t necessarily want to do, to get a result you would really like to have. ~ Andy Andrews,
924:Self-discipline is the ability to make yourself do something you don't necessarily want to do, to get a result you would really like to have. ~ Andy Andrews,
925:The discipline which I have imparted to you will lead you when I am gone. Practice mindfulness diligently, to attain the goal of awakening. ~ Gautama Buddha,
926:There is a necessity for a regulating discipline of exercise that, whilst evoking the human energies, will not suffer them to be wasted. ~ Thomas de Quincey,
927:To have much learning, to be skillful in handicraft, well-trained in discipline, and to be of good speech -- this is the greatest blessing. ~ Gautama Buddha,
928:You just want to have new experiences and work with new people, so the idea of working with someone outside of your discipline is exciting. ~ Doug Sweetland,
929:Zen is discipline - the discipline of living life, the discipline of taking a breath, the discipline of not knowing and not trying to know. ~ Frederick Lenz,
930:Arbitrary rules teach kids discipline: If every rule made sense, they wouldn't be learning respect for authority, they'd be learning logic. ~ Stephen Colbert,
931:As a father, you are patterning your discipline after your heavenly Father, whom your children need to realize you deeply respect and love. ~ James MacDonald,
932:A vital part of the happiness formula is self-discipline. Whoever conquers himself knows deep happiness that fills the heart with joy. ~ Norman Vincent Peale,
933:Don’t expect to be motivated every day to get out there and make things happen. You won’t be. Don’t count on motivation. Count on Discipline. ~ Jocko Willink,
934:... I can see it in the looking back, how this daily practice of the discipline of gratitude is the way to daily practice the delight of God... ~ Ann Voskamp,
935:In reading the lives of great men, I found that the first victory they won was over themselves... self-discipline with all of them came first. ~ Harry Truman,
936:Integrity is the courage and self-discipline to cooperate and initiate according to the Divine, which you know in your heart as Truth. ~ R Buckminster Fuller,
937:It is precisely in times of spiritual dryness that we must hold on to our spiritual discipline so that we can grow into new intimacy with God. ~ Henri Nouwen,
938:It's a question of discipline... When you finish washing and dressing each morning, you must carefully wash and dress your planet. ~ Antoine de Saint Exup ry,
939:I've also never had favorite pictures. Or subjects. I have this discipline of treating everything equally-I used to say "democratically." ~ William Eggleston,
940:Nobody would ever think, "Oh, get into acting so you can live the straight and narrow path," but it gave me a sense of discipline and focus. ~ Juliette Lewis,
941:People don't realise that to be free means to be firmly attached to a system, that discipline is the road to a higher freedom. ~ Chandrasekharendra Saraswati,
942:Respect your efforts, respect yourself. Self-respect leads to self-discipline. When you have both firmly under your belt, that's real power. ~ Clint Eastwood,
943:We need a repeated discipline, a genuine training, in order to let go of our old habits of mind and to find and sustain a new way of seeing. ~ Jack Kornfield,
944:Innovation is a discipline not a lottery... It comes from the combination of two elements within my control: hard work and openmindedness. ~ Georges St Pierre,
945:It is a good discipline to be forced to work for work's sake, even to the length of not being allowed to enjoy the fruits of one's labour. ~ Swami Vivekananda,
946:Talent is the discipline, commitment, and willpower to practice/train/study often, long, and hard. Discover your passion and pay the price. ~ Bradford Winters,
947:The individual has to awaken his intelligence, not through any form of discipline, resistance, compulsion, coercion, but through freedom. ~ Jiddu Krishnamurti,
948:The more you discipline yourself to use your time well, the happier you will feel and the better will be the quality of your life in every area. ~ Brian Tracy,
949:The State's your mother, your father, the totality of your interests. No discipline can be too severe for the man that denies thatby word or deed. ~ H G Wells,
950:Unfortunately, having ambition and youth and talent isn’t sufficient. To be really successful, one must also develop patience and self-discipline. ~ Anonymous,
951:Conservative Republicans are back. We're in the fight for fiscal discipline and limited government, and we are on the side of the American people. ~ Mike Pence,
952:I consider discipline indispensable, but it must be inner discipline, motivated by a common purpose and a strong feeling of comradeship. ~ Buenaventura Durruti,
953:In reading the lives of great men, I found that the first victory they won was over themselves... self-discipline with all of them came first. ~ Harry S Truman,
954:I write every moment that is humanly possible. I write every day and every night. The only discipline I lack is the discipline is to quit. ~ Barbara Kingsolver,
955:Oddly, with discipline, structure, and order, you will find freedom, anything is possible. Without it, locating your saddle may take all morning. ~ Ethan Hawke,
956:The arts significantly boost student achievement, reduce discipline problems, and increase the odds students will go on to graduate from college. ~ Arne Duncan,
957:the difficulties, AND at the same time have the discipline to confront the most brutal facts of your current reality, whatever they might be. ~ James C Collins,
958:Any one who wants to live in peace and freedom will be to live by toil, demonstration of high levels of discipline and tolerance for one another. ~ Yahya Jammeh,
959:I've been amazed at how often those outside the discipline of design assume that what designers do is decoration. Good design is problem solving. ~ Jeffrey Veen,
960:Sometimes constraints actually create success. Not being able to swim made me run. And running taught me the discipline I needed as a writer. ~ Malcolm Gladwell,
961:Speak, Lord”; make time to listen. Chastening is more than a means of discipline, it is meant to get me to the place of saying, “Speak, Lord.” ~ Oswald Chambers,
962:The second thing I did was always to put in a time of meditation as a transitional discipline between my Bible reading and my time of prayer. ~ Timothy J Keller,
963:What is full of redundancy or formula is predictably boring. What is free of all structure or discipline is randomly boring. In between lies art. ~ Wendy Carlos,
964:Character is built little by little, over days, weeks, months, and years, with thousands of small and seemingly insignificant acts of discipline. ~ Matthew Kelly,
965:Do not fear failure. Do more than is required of you. Make your plans fit the circumstances. There is only one type of discipline—perfect discipline. ~ Brad Thor,
966:If you want to be productive, you should try to learn to get joy from what gives the greatest return and discipline yourself to do those things. ~ John C Maxwell,
967:It is this greater consciousness and higher existence which is the peculiar and appropriate object of Yogic discipline.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
968:One thing I know for sure about raising children is that every single day a kid needs discipline.... But also every single day a kid needs a break. ~ Anne Lamott,
969:Psychology and acting are very closely linked. It's just about studying people and how they work. It can be an incredible discipline and exercise. ~ Claire Danes,
970:Remember, discipline of others isn’t punishment. You discipline to help, to improve, to correct, to prevent, not to punish, humiliate, or retaliate ~ John Wooden,
971:Self-discipline without talent can often achieve astounding results, whereas talent without self-discipline inevitably dooms itself to failure. ~ Sydney J Harris,
972:Social grace, inner discipline and joy. These are the birthright of the human being who has been allowed to develop essential human qualities. ~ Maria Montessori,
973:The Akan system is a spiritual discipline with spiritual goals, but they're exactly the same goals it seeks for bodily and ethical well-being. ~ Ursula K Le Guin,
974:The beer had the color and taste of baby’s pee, but we followed our usual routine and drank with joyless discipline until we both passed out. ~ Viet Thanh Nguyen,
975:The more you establish quiet time and mediation as part of your daily discipline, the more you go through the rotation into mirror (dream) worlds. ~ Stuart Wilde,
976:Too often we forget that discipline really means to teach, not to punish. A disciple is a student, not a recipient of behavioural consequences. ~ Daniel J Siegel,
977:We all have dreams. But in order to make dreams come into reality, it takes an awful lot of determination, dedication, self-discipline, and effort. ~ Jesse Owens,
978:Discipline prevailed: in five minutes the confused throng was resolved into order, and comparative silence quelled the Babel clamour of tongues. ~ Charlotte Bront,
979:Reaching long-term goals requires focus and discipline—things that are hard to maintain when you’re distracted by social media and surfing the Net. As ~ S J Scott,
980:The new discipline will be the study of the psychophysical nature of reality, that mysterious, interstitial space shimmering between mind and matter. ~ Dean Radin,
981:The spiritual discipline of simplicity is not a lost dream, but a recurrent version throughout history. It can be recaptured today. It must be. ~ Richard J Foster,
982:Ws 3:11 For he that rejecteth wisdom, and discipline, is unhappy: and their hope is vain, and their labours without fruit, and their works unprofitable. ~ Various,
983:As you gain more discipline over your body, you will find that a corollary discipline will develop in the mind because the two really go together. ~ Frederick Lenz,
984:Especially where the implications of what we think we are seeing seem to be profound, we may not exercise adequate self-discipline and self-criticism. ~ Carl Sagan,
985:Every man has a feminine side, and every woman has a masculine side. One must be intuitive when using discipline and objective when using intuition. ~ Paulo Coelho,
986:I don't have talent, I have tenacity; I have discipline; I have focus. And I know without any illusion where I come from and what I can go back to. ~ Henry Rollins,
987:I'm a military kid, both parents in the military - Mom did 12 years, Dad did 21, served in two wars. So discipline is something that was huge. ~ Robert Griffin III,
988:Piety is a discipline of the will through respect. It admits the right to exist of things larger than the ego, of things different from the ego. ~ Richard M Weaver,
989:Reality discipline steers a course between an authoritarian style and a permissive style, giving kids some choices but also holding them accountable. ~ Kevin Leman,
990:Respect your efforts, respect yourself. Self-respect leads to
self-discipline. When you have both firmly under your belt,
that's real power. ~ Clint Eastwood,
991:That kind of discipline whose pungent severity is in the manifestations of paternal love, compassion, and tenderness is the most sure of its object. ~ Hosea Ballou,
992:Without discipline we can solve nothing. With only some discipline we can solve only some problems. With total discipline we can solve all problems. ~ M Scott Peck,
993:Attention must be paid’ is the cardinal rule of design discipline, for the designer is above all someone who pays attention to the situation at hand. ~ Ralph Caplan,
994:Elbert Hubbard defined self-discipline as “the ability to make yourself do what you should do, when you should do it, whether you feel like it or not. ~ Brian Tracy,
995:Elbert Hubbard said, “Self-discipline is the ability to make yourself do what you should do, when you should do it, whether you feel like it or not. ~ Kevin Horsley,
996:I developed a resistance to authority. Not to discipline - I learned that. But to authority. I like to think for myself. And I like to cause trouble. ~ Hal Holbrook,
997:If we are silent when we should speak, we are not living the Discipline of silence. If we speak when we should be silent, we again miss the mark. ~ Richard J Foster,
998:If we cannot count on ourselves to do the right thing how can we count on anyone or anything else? Self-government won't work without self-discipline. ~ Paul Harvey,
999:Kaz's art is a powerful example of discipline and freedom. His classical calligraphy captures the inner movement and stillness of the brush and mind. ~ Joan Halifax,
1000:Men need discipline! Countries need discipline! World needs discipline! He who wants to be successful needs discipline! Be a man of discipline! ~ Mehmet Murat ildan,
1001:Our Churches should by discipline divide the light from the darkness, and we should by our distinct separation from the world do the same. ~ Charles Haddon Spurgeon,
1002:Skepticism is a discipline fit to purify the mind of prejudice and render it all the more apt, when the time comes, to believe and to act wisely. ~ George Santayana,
1003:Super-successful people aren’t superhuman at all; they’ve just used selected discipline to develop a few significant habits. One at a time. Over time. ~ Gary Keller,
1004:Talent is insignificant. I know a lot of talented ruins. Beyond talent lie all the usual words: discipline, love, luck, but, most of all, endurance. ~ James Baldwin,
1005:Whatever your discipline, become a student of excellence in all things. Take every opportunity to observe people who manifest the qualities of mastery. ~ Tony Buzan,
1006:Discipline divorced from wisdom is not true discipline, but merely the meaningless following of custom, which is only a disguise for stupidity. ~ Rabindranath Tagore,
1007:For the learning of every virtue there is an appropriate discipline, and for the learning of suspended judgment the best discipline is philosophy. ~ Bertrand Russell,
1008:I hated school so intensely. It interfered with my freedom. I avoided the discipline by an elaborate technique of being absent-minded during classes. ~ Sigrid Undset,
1009:I've been involved in the sport since I was seven-years-old and I have learned so many things in life from it, such as making friends and discipline. ~ Jenny Meadows,
1010:Poetry, I feel, is a tyrannical discipline. You've got to go so far, so fast, in such a small space, that you've got to burn away all the peripherals. ~ Sylvia Plath,
1011:Steele gave the unapologetic impression that he could break you with his bare hands if it weren’t for his strict devotion to Jesus and army discipline. ~ Mark Bowden,
1012:Tarkin thought of himself as the product of a military upbringing, in which discipline, respect, and obedience were held in the highest regard. ~ John Jackson Miller,
1013:the essential discipline of following one’s breath to nourish and maintain calm mindfulness, even in the midst of the most difficult circumstances. ~ Thich Nhat Hanh,
1014:There is a discipline, a spiritual code that you should adhere to, that you do not hurt anyone in any way shape or form either mentally or physically. ~ Derek Acorah,
1015:Today there is no foundation. Ultimately what rules in a discipline today is the social pressure of the best professional opinion, and that changes. ~ Dallas Willard,
1016:Discipline in perception lets you clearly see the advantage and the proper course of action in every situation—without the pestilence of panic or fear. ~ Ryan Holiday,
1017:Economists want their discipline to be a science, and they have nailed down a few precepts, but many of their debates are still clouded by ideology. ~ Nathan Myhrvold,
1018:Fuck science for now, he thought, all it has is truth. Poetry has truth and lies and is therefore truer than science, a more encompassing discipline. ~ David Duchovny,
1019:I don't think my work is so strange. It's just a matter of having the discipline to go the whole way with an idea, to stretch it as far as it can go. ~ Matthew Barney,
1020:I think passion gives you the energy to do what is right, and discipline makes sure you do what is right. So I look at them as kind of cousins maybe. ~ John C Maxwell,
1021:Talent is insignificant. I know a lot of talented ruins. Beyond talent lie all the usual words: discipline, love, luck, but, most of all, endurance. ~ James A Baldwin,
1022:The common thread in all of my climbing is it was something new, something never done before. That commonality is more important than the discipline. ~ Kevin Jorgeson,
1023:The kind of person we want to develop, the kind of person we aim to become, would at any time be able to exchange his discipline or art for any other. ~ Hermann Hesse,
1024:This rare ability to manage continuity and change—requiring a consciously practiced discipline—is closely linked to the ability to develop a vision. ~ James C Collins,
1025:What we do on some great occasion will depend on what we are; and what we are will be the result of previous years of self-discipline.” —H. P. Liddon ~ John C Maxwell,
1026:Without self-discipline, your streams of grace become a flood of disgrace. Never let indiscipline weigh you down for critics to pick mockeries on. ~ Israelmore Ayivor,
1027:A big part of honesty is self-discipline, personal resolve, and taking pride in who you are as a person and what each action means to your character. ~ Jeffrey Gitomer,
1028:All of those art-based fields are similar in that they're all hard to make a living in and they all require an intense amount of training and discipline. ~ Alicia Witt,
1029:For the wise men of old the cardinal problem had been how to conform the soul to reality, and the solution had been knowledge, self-discipline, and virtue. ~ C S Lewis,
1030:It was Rousseau who was largely responsible for the problem by giving currency to the idea that freedom can exist without responsibility and discipline. ~ Colin Wilson,
1031:I went to Harvard High because it was a great school. That it happened to be a military school was just a part of it. I gained from the discipline there. ~ Mark Harmon,
1032:One-half of life is luck; the other half is discipline - and that's the important half, for without discipline you wouldn't know what to do with luck. ~ Carl Zuckmayer,
1033:On my book, Fly on the Wall and Other Stories,
This intriguing debut collection of short stories displays craft, discipline and narrative strength. ~ Namita Gokhale,
1034:Rigorous financial discipline that, together with monetary stability, ends once and for all the boom and bust that for 30 years has undermined stability ~ Gordon Brown,
1035:The maliciousness of psychiatry is that it promotes itself as a medical discipline, although it is actually only part of the state authority."24 Therein ~ Thomas Szasz,
1036:There are two types of pain you will go through in life, the pain of discipline and the pain of regret. Discipline weighs ounces while regret weighs tonnes. ~ Jim Rohn,
1037:There is a notion in Britain of a T-shaped designer: one with depth of discipline in a single area but also a breadth of empathy for other areas of design. ~ Anonymous,
1038:Trophies should go to the winners. Self-esteem does not lead to success in life. Self-discipline and self-control do, and sports can help teach those. ~ Roy Baumeister,
1039:We must all suffer from one of two pains: the pain of discipline or the pain of regret. The difference is discipline weighs ounces while regret weighs tons. ~ Jim Rohn,
1040:Discipline is the greatest thing in the world. Where there is no discipline, there is no character. And without character, there is no progress. . . . ~ James C Collins,
1041:Discipline is the habit of taking consistent action until one can perform with unconscious competence. Discipline weighs ounces but regret weighs tons. ~ Jhoon Goo Rhee,
1042:Every man has a feminine side, and every woman a masculine side. It is important to use discipline with intuition, and to use intuition with objectivity. ~ Paulo Coelho,
1043:It is not the practice of the Holy See to disclose information on the religious discipline of members of the clergy or religious according to canon law. ~ Gerald Posner,
1044:Natural talent only determines the limits of your athletic potential. It's dedication and a willingness to discipline your life that makes you great. ~ Billie Jean King,
1045:Plenty of pundits have really high IQs, but they don't have any discipline in how they look at the world, and so it leads to a lot of bullshit, basically. ~ Nate Silver,
1046:When one practices discipline and moves from the beginner's territory to immovable wisdom, one makes a return and falls back to the level of the beginner. ~ Takuan Soho,
1047:Certainly, no power to prescribe any religious exercise, or to assume authority in religious discipline, has been delegated to the General Government. ~ Thomas Jefferson,
1048:Discipline is important as long as you're having a good time. What I always did was I did what I enjoyed, and I think that's why I don't have any grey hairs. ~ John Zorn,
1049:Galen recognized, with some considerable puzzlement it seems, that Christians exhibited the virtues that he associated with the discipline of philosophy. ~ Larry Hurtado,
1050:Having a think about whether you can afford 'this' or 'that' is a good discipline to have, to maximise what you can achieve to the highest standard. ~ Cameron Mackintosh,
1051:He doesn't need my help coming up with pranks. He's got too many ideas of his own.
- Daja referring to Briar in their first year at Discipline cottage ~ Tamora Pierce,
1052:I grew up not having a father. Golf is the father I never had. It taught me honesty and respect and discipline and it taught me to control my temperament. ~ George Lopez,
1053:I hate committing myself to anything. It's probably the lack of discipline, honestly. I'm probably a spoiled brat worried about getting my way every time. ~ Cameron Diaz,
1054:I liked being in the Marines. They gave me discipline I could live with. By the time I got out, I was able to cope with things on a more realistic level. ~ Steve McQueen,
1055:In a world of noise, confusion and conflict it is necessary that there be places of silence, inner discipline and peace. In such places love can blossom. ~ Thomas Merton,
1056:It is a full time job being honest one moment at a time, remembering to love, to honor, to respect. It is a practice, a discipline, worthy of every moment. ~ Jasmine Guy,
1057:It is excellent discipline for an author to feel that he must say all that he has to say in the fewest possible words, or his readers is sure to skip them. ~ John Ruskin,
1058:Poetry, I feel, is a tyrannical discipline, you've got to go so far, so fast, in such a small space that you've just got to turn away all the peripherals. ~ Sylvia Plath,
1059:The great master key to riches is nothing more or less than the self-discipline necessary to help you take full and complete possession of your own mind. ~ Napoleon Hill,
1060:We must all suffer from one of two pains: the pain of discipline or the pain of regret. The difference is discipline weighs ounces while regret weighs tons. ~ Sean Covey,
1061:A boy or girl who knows that love abounds at home will not resent well-deserved punishment. One who is unloved or ignored will hate any form of discipline. ~ James Dobson,
1062:If only I had discipline, but alas, it is only an obsessive-compulsive trait and the beauty of habit that causes me to return again and again to my work. ~ Louise Erdrich,
1063:If you are serious about sports and athletics then you need to begin the discipline of mind. With the power of mind, almost anything can be accomplished. ~ Frederick Lenz,
1064:In Aryans' Discipline, to build a friendship is to build wealth, To maintain a friendship is to maintain wealth and To end a friendship is to end wealth. ~ Gautama Buddha,
1065:It is only in a very quiet mind that great things are born; and a quiet mind does not come about through effort, through control, through discipline. ~ Jiddu Krishnamurti,
1066:It was not that he lacked discipline, or the support of the men; the problem was that Espinosa, a soldier, was simply not qualified to command a ship. ~ Laurence Bergreen,
1067:Liberty is the luxury of self-discipline, that those nations historically who have failed to discipline themselves have had discipline imposed by others. ~ Alistair Cooke,
1068:Of Teddy Roosevelt and his siblings, the author writes they were, "armed with an innate curiosity and discipline fostered by his remarkable father. ~ Doris Kearns Goodwin,
1069:Some people are willing to pay the price and it's the same with staying healthy or eating healthy. There's some discipline involved. There's some sacrifices. ~ Mike Ditka,
1070:That easy huh?"

"You just have to decide to do it and then do it," she said. "Discipline. Follow through. Like anything. You never understood that. ~ Gillian Flynn,
1071:The discipline required for athletics carried through to writing. You call it obsession. I call it discipline. By the way, I see nothing wrong with that. ~ Jeffrey Archer,
1072:Your job is to control yourself. Your job is to discipline yourself. Your job is to deal with everything in life with affection, love and kindness. ~ Harbhajan Singh Yogi,
1073:And tell me, who will be more successful in life? The kid who knows all the chemical formulae or the one who knows teamwork, passion, discipline and focus? ~ Chetan Bhagat,
1074:blessed is the one whom God reproves; therefore despise not the discipline of the Almighty. 18‡For he wounds, but he binds up; he shatters, but his hands heal. ~ Anonymous,
1075:Discipline is a necessary tool to help you get what you want in life. It forces you to stay on center and to move away from the things that are not necessary. ~ Diana Ross,
1076:Discipline is the ability to consistently choose perpetual benefit over fleeting temptation . Mike Alexander, Fitness Expert CHAPTER 1 Introduction to Scrum 33 ~ Anonymous,
1077:In my experience, depth of work consists of two components. The first is recklessness; the second is discipline. Dionysian; Apollonian. Passion;reason. ~ Steven Pressfield,
1078:I think that everyone has the right to fall in love at any age. But in life you have to learn how to control your emotions. You must know self-discipline. ~ Giorgio Armani,
1079:No matter how sweet is smells, if you know it will give you a discomfort later, don't even attempt to taste it. Discipline yourself to stay out of sin! ~ Israelmore Ayivor,
1080:Steinbeck’s commitment to discipline isn’t mere moral vanity or fetishism of productivity — his is an earnest yearning to create the greatest work of his life, ~ Anonymous,
1081:The discipline of gratitude is the explicit effort to acknowledge that all I am and have is given to me as a gift of love, a gift to be celebrated with joy. ~ Henri Nouwen,
1082:We hung our heads, ashamed. It was, I suspected, not the first time that a patient had consoled a doctor about the ineffectuality of his discipline. ~ Siddhartha Mukherjee,
1083:When one is incapable of comforming to a discipline, one is also incapable of doing anything of lasting value in life. 16 Februrary 1967. ~ The Mother, On Education, [T5],
1084:Without discipline no proper work is possible. Without discipline no proper life is possible.
And above all, without discipline no Sadhana is possible. ~ The Mother,
1085:Bureaucratic cultures arise to compensate for incompetence and lack of discipline, which arise from having the wrong people on the bus in the first place. ~ James C Collins,
1086:By constant self-discipline and self-control you can develop greatness of character. Grenville Kleiser Discipline is the bridge between goals and accomplishment. ~ Jim Rohn,
1087:Close to the Edge, Red, One of a kind, Discipline, Earthworks, The Sound of Surprise, all seem to me to be albums that captured the essence of the intention. ~ Bill Bruford,
1088:Either you think, or else others have to think for you and take power from you, pervert and discipline your natural tastes, civilize and sterilize you. ~ F Scott Fitzgerald,
1089:Either you think--or else others have to think for you and take power from you, pervert and discipline your natural tastes, civilize and sterilize you. ~ F Scott Fitzgerald,
1090:Everybody engaged in complex work needs colleagues. Just the discipline of having to put your thoughts in order with somebody else is a very useful thing.” ~ Charlie Munger,
1091:Fathers,[*] do not provoke your children to anger by the way you treat them. Rather, bring them up with the discipline and instruction that comes from the Lord. ~ Anonymous,
1092:For discipline is the channel in which our acts run strong and deep; where there is no direction, the deeds of men run shallow and wander and are wasted. ~ Ursula K Le Guin,
1093:I admire the military. I guess in a world of villains and heroes, they're my heroes. Their dedication, their commitment, their discipline, their code of ethics. ~ John Cena,
1094:If people think I'm angry, I don't want to burst anybody's bubble. I like sometimes for people to be afraid of me. But it's not really anger; it's discipline. ~ Grace Jones,
1095:It's the discipline to understand that the things that might make you rich or things might make you famous are sometimes worth pursuing and sometimes are not. ~ Simon Sinek,
1096:Move only when you have an advantage. It's very basic. You have to understand the odds and have the discipline to bet only when the odds are in your favor. ~ Charlie Munger,
1097:Never believe a promise from a man or woman who has no discipline. They have broken a thousand promises to themselves, and they break their promise for you. ~ Matthew Kelly,
1098:Not only are there changes going on in your body that you can’t see, there are changes going on in your spirit—with your discipline, your courage, and your ~ Lysa TerKeurst,
1099:Pursuing purpose with passion
• Practicing solid values
• Leading with heart
• Establishing enduring relationships
• Demonstrating self-discipline ~ Bill George,
1100:A real democracy would be a meritocracy where those born in the lower ranks could rise as far as their natural talents and discipline might take them. ~ Doris Kearns Goodwin,
1101:As soon as the door shut with a heavy thud and a click, he felt the urge to – (to hurt to rend to tear to kill to FEED) – discipline Ella dissipate.  ~ Michaelbrent Collings,
1102:Charity is an unending self-discipline which always looks and leads towards the eternal affection. Therefore, its triumph shall be lasting and everlasting. ~ Julia Ward Howe,
1103:Either you think - or else others have to think for you and take power from you, pervert and discipline your natural tastes, civilize and sterilize you. ~ F Scott Fitzgerald,
1104:I don't actually have a lot of discipline. I've worked hard at music. But I feel like you know, I felt like kind of natural at it. I always had a knack for it. ~ Norah Jones,
1105:I used to dance for seventeen years -classical ballet, which was very disciplined. I like yoga and Pilates, but I don't have the discipline to go to the gym. ~ Penelope Cruz,
1106:Marriage did not hold much interest for Urmila but it was a social discipline she would have to conform to. She would rather seek knowledge instead of a suitor. ~ Kavita Kan,
1107:Right discipline consists, not in external compulsion, but in the habits of mind which lead spontaneously to desirable rather than undesirable activities. ~ Bertrand Russell,
1108:Since men’s nature is prone to hypocrisy, it is easy for Satan to persuade them that the true worship of God consists in ceremonies and outward discipline; men ~ John Calvin,
1109:Success is not a matter of mastering subtle, sophisticated theory but rather of embracing common sense with uncommon levels of discipline and persistence. ~ Patrick Lencioni,
1110:There is an anonymous saying, “Of all the masks of freedom, discipline (limits) is the hardest to understand.” We cannot be truly free without having limits. ~ John Bradshaw,
1111:you can become successful with less discipline than you think, for one simple reason: success is about doing the right thing, not about doing everything right. ~ Gary Keller,
1112:Barbara Tuchman wrote, “Reasonable orders are easy enough to obey; it is capricious, bureaucratic or plain idiotic demands that form the habit of discipline. ~ Phil Cousineau,
1113:For the moment all discipline seems painful rather than pleasant; later it yields the peaceful fruit of righteousness to those who have been trained by it. ~ Paul the Apostle,
1114:Growing up, there wasn't much emphasis on being nice or naughty. As a family, there wasn't much discipline. It was more relaxed at home, which I'm grateful for. ~ Isla Fisher,
1115:Idleness leads to relaxation, sooner or later bringing about ideological and material corruption, accompanied by lack of discipline, anarchy chaos and defeat. ~ Samora Machel,
1116:I'm one of the few people who understands how producing technology requires intuition and creativity, and how producing something artistic takes real discipline. ~ Steve Jobs,
1117:In order to be an artist and an actor, like tackling the classics in the theater as well as film, there's lots of discipline, lots of work, physical work put in. ~ Val Kilmer,
1118:The difficult task is to marry relentless discipline with creativity, neither letting discipline inhibit creativity nor letting creativity erode discipline. ~ James C Collins,
1119:You learn more discipline in the theatre than you do in movies or TV. You're on stage every night and you have to sustain your energy level tor several hours. ~ Blythe Danner,
1120:11No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it. ~ Anonymous,
1121:Grace is the mastery of truth, the teacher of discipline, the light of the heart, the comforter of affliction, the banisher of sorrow, the nurse of devotion. ~ Thomas a Kempis,
1122:I discipline churchgoers with godly lessons and sharp words if they do not change their ways. My goal is to open their hearts so that they seek forgiveness. ~ William Brewster,
1123:If a leader shows strong discipline, others will see it and cooperate with the expectations placed on them. At this point, leadership by example is crucial. ~ J Oswald Sanders,
1124:If you set out to seek freedom, then learn above all things to govern your soul and your senses . . . only through discipline may a man learn to be free. ~ Dietrich Bonhoeffer,
1125:the desperation of a mind unable to discipline itself and descending, therefore, into the carnivalesque. A mind imprisoned by itself, serving a life sentence. ~ Salman Rushdie,
1126:The discipline of personal mastery...starts with clarifying the things that really matter to us (and) living our lives in the service of our highest aspirations. ~ Peter Senge,
1127:The stage has a certain discipline. But the ultimate standard is more exacting in film, because you have to see yourself and you are your own toughest critic. ~ Jack Nicholson,
1128:What did it mean to, as our elders told us, “grow up and be somebody”? And what precisely did this have to do with an education rendered as rote discipline? ~ Ta Nehisi Coates,
1129:Work (or life either) without discipline would soon become a confusion and an anarchic failure. ~ Sri Aurobindo, Letters on Himself and the Ashram, The Place of Rules in Work,
1130:If surrealism ever comes to adopt a particular line of moral conduct, it has only to accept the discipline that Picasso has accepted and will continue to accept. ~ Andre Breton,
1131:If you manage yourself, you control the flow of your time to the right direction. It takes self-discipline to be at the center of control for your own time. ~ Israelmore Ayivor,
1132:Never to want for anything, or work for anything, or show the tiniest grain of self-discipline in a whole life must give a man a strange outlook on the world, ~ Joe Abercrombie,
1133:So far war has been the only force that can discipline a whole community, and until an equivalent discipline is organized, I believe that war must have its way. ~ William James,
1134:So you can't demand the broken to live as if they were whole. Discipline is not the issue; apply discipline and you'll make it worse. What is needed is healing. ~ John Eldredge,
1135:The aim of prayer, of spiritual discipline, of chanting the name and glories of God, is to realize that everything is God. For that alone a devotee loves God. ~ Sri Ramakrishna,
1136:There will be internal discipline, but I can envisage both of them playing for Newcastle again. They're top-class players and they don't come along very often. ~ Graeme Souness,
1137:All through my career I've written 1,000 words a day - even if I've got a hangover. You've got to discipline yourself if you're professional. There's no other way. ~ J G Ballard,
1138:I am interested in the study of music and the discipline of music and the experience of music and music as a esoteric mechanism to continue my real intentions. ~ Anthony Braxton,
1139:I don't know that my schooling was conducive to wild ideas and creativity, but it gave me discipline, drive. They taught me how to think. I really know how to think. ~ Lady Gaga,
1140:It doesn't matter whether you are pursuing success in business, sports, the arts, or life in general: The bridge between wishing and accomplishing is discipline. ~ Harvey Mackay,
1141:It's been said that there are only two pains in life, the pain of discipline or the pain of regret, and that discipline weighs ounces while regret weighs tons. ~ Anthony Robbins,
1142:The discipline of suffering, of great suffering - do you not know that it is this discipline alone that has produced all the elevations of humanity so far? ~ Friedrich Nietzsche,
1143:The purpose of a spiritual discipline is to give us a way to stop the war, not by our force of will, but organically, through understanding an gradual training. ~ Jack Kornfield,
1144:Yoga is a philosophy of discipline and meditation that transforms the spirit and makes the individual a better person in thought, action, knowledge and devotion. ~ Narendra Modi,
1145:Before puberty the child's personality has not yet formed and it is easier to guide its life and make it acquire specific habits of order, discipline, and work. ~ Antonio Gramsci,
1146:For me, self-discipline has never corresponded to a voluntary adhesion to norms invented by others. It has always been the first step towards breaking the chains. ~ Eugenio Barba,
1147:I was not very well-behaved. I remember I was a discipline problem. I was a typical American male at twenty-years-old, and I was causing trouble whenever I could. ~ Peter DeLuise,
1148:Love isn't something natural. Rather it requires discipline, concentration, patience, faith, and the overcoming of narcissism. It isn't a feeling, it is a practice. ~ Erich Fromm,
1149:Martial arts are art forms and require a great deal of discipline and dedication. I so admire people who focus their lives on it, because it's not an easy thing to do. ~ Lucy Liu,
1150:The path to rich(es) is a path of living below your means and investing in income-producing assets. Rich is more a function of discipline than how much you make. ~ Scott Galloway,
1151:we don’t need to outsmart everyone else. We need to stick to our investment discipline, ignore the actions of others, and stop listening to the so-called experts. ~ James Montier,
1152:You just didn’t want to know. So, you didn’t. You just rejected the responsibility of discipline, and justified it with a continual show of your niceness. Every ~ Jordan Peterson,
1153:11 n For the moment all discipline seems painful rather than pleasant, but later it yields  o the peaceful fruit of righteousness to those who have been trained by it. ~ Anonymous,
1154:A man without discipline is no better than a dog. A soldier without discipline is no better than a corpse. Worse, in fact. A corpse is no threat to his comrades. ~ Joe Abercrombie,
1155:Ambitious people know that everything they do and every discipline they adhere to, form the links in the chain of events that will lead them to their final destination. ~ Jim Rohn,
1156:Discipline, comrades, iron discipline! That is the watchword for today. One false step, and our enemies would be upon us. Surely, comrades, you do not want Jones back? ~ Anonymous,
1157:Discipline is helping a child solve a problem. Punishment is making a child suffer for having a problem. To raise problem solvers, focus on solutions, not retribution. ~ L R Knost,
1158:I kind of peak at how far I can push my body, and then I run out of determination for the habit and start easing off. It's really just a lack of focus and discipline. ~ Sean Astin,
1159:I like the discipline of writing a script. You can't go into the character's head - you have to find these creative ways to help externalize what they're thinking. ~ Gillian Flynn,
1160:Jewish success is due to a culture that promotes excellence, blessed with self discipline, education, dedication and a quest for leaving this world a better place. ~ Nonie Darwish,
1161:Next to the intellectual stimulation of chess, the educational value is of great importance. Chess teaches logic, imagination, self-discipline, and determination. ~ Garry Kasparov,
1162:Proverbs 23:13-14 13 Don’t fail to discipline your children.        The rod of punishment won’t kill them. 14 Physical discipline        may well save them from death. ~ Anonymous,
1163:The aim of moral discipline is to purify the heart from the rust of passion and resentment, till, like a clear mirror, it reflects the light of God. Someone ~ Abu Hamid al-Ghazali,
1164:You need three things to win: discipline, hard work and, before everything maybe, commitment. No one will make it without those three. Sport teaches you that. ~ Haile Gebrselassie,
1165:If I could have the discipline to be super-skinny, I would be. I think of dieting, then I eat pizza. I'm a woman, and every woman wants to be skinnier — unfortunately. ~ Lara Stone,
1166:"It's a question of discipline," the little prince told me later on. "When you've finished washing and dressing each morning, you must tend your planet." ~ Antoine de Saint Exupery,
1167:Nothing can be more hurtful to the service, than the neglect of discipline; for that discipline, more than numbers, gives one army the superiority over another. ~ George Washington,
1168:One way to become creative is to discipline yourself to generate bad ideas. The worse the better. Do it a lot and magically you'll discover that good ones slip through ~ Seth Godin,
1169:Perseverance is always the way to go. You have to stay mentally prepared. You have to make sure you have some self discipline in order to recover from injuries. ~ Amar e Stoudemire,
1170:Si nous voulons que la gloire et les succès accompagnent nos armes, nous ne devons jamais perdre de vue : la doctrine, le temps, l'espace, le commandement, la discipline. ~ Sun Tzu,
1171:Spending energy to understand the audience and carefully crafting a message that resonates with them means making a commitment of time and discipline to the process. ~ Nancy Duarte,
1172:The main thing Karate offers to me is a philosophy of life. The philosophy of Karate is respect and discipline. You give 100% of whatever you do, in every activity. ~ Lyoto Machida,
1173:You just didn’t want to know. So, you didn’t. You just rejected the responsibility of discipline, and justified it with a continual show of your niceness. Every ~ Jordan B Peterson,
1174:Discipline does not mean suppression and control, nor is it adjustment to a pattern or ideology. It means a mind that sees 'what is' and learns from 'what was'. ~ Jiddu Krishnamurti,
1175:I love ballet and I love dancing...... It's a little boring for me to go to the gym because I'm used to the dancing discipline - It's really hard, but much more fun. ~ Penelope Cruz,
1176:I've always worked. I have always been too responsible. But I don't know how to live any other way. I think that this discipline was also demanded of me by my work. ~ Giorgio Armani,
1177:The discipline learned from putting in time and effort as a child is a skill and a talent you carry with you for the rest of your life in trying to achieve goals. ~ Gretchen Carlson,
1178:Amateurs in any discipline are the best, if you can connect with them. Unlike dilettantes, career professionals are to knowledge what prostitutes are to love. ~ Nassim Nicholas Taleb,
1179:And it was a great experience, you know, to travel the world and compete at a certain level. It teaches you discipline, focus, and certainly keeps you out of trouble. ~ Jason Statham,
1180:Bourne concentrated on rest and mobility. From somewhere in his forgotten past he understood that recovery depended upon both and he applied rigid discipline to both. ~ Robert Ludlum,
1181:Considering the current sad state of our computer programs, software development is clearly still a black art, and cannot yet be called an engineering discipline. ~ William J Clinton,
1182:I consider the government of the U.S. as interdicted by the Constitution from intermeddling with religious institutions, their doctrines, discipline, or exercises. ~ Thomas Jefferson,
1183:I may deserve your disappointment as well as a lecture and strict discipline, but what I need is your understanding, your guidance, and your unconditional love. ~ Richelle E Goodrich,
1184:In fact, you can become successful with less discipline than you think, for one simple reason: success is about doing the right thing, not about doing everything right. ~ Gary Keller,
1185:Jerry Goldsmith is an artist who meets all the demands upon the composer in films. He communicates, integrates, subordinates, supports, and designs with discipline. ~ Jerry Goldsmith,
1186:Never succumb to the temptation of becoming bitter. As you press for justice, be sure to move with dignity and discipline, using only the instruments of love. ~ Martin Luther King Jr,
1187:Perfect retention. I dont think I could do that-Ive never disciplined myself to do it.I suppose a lot of it is a question of discipline. Which improvisation is not. ~ George Shearing,
1188:phi·los·o·phy   n. (pl.-phies) the study of the fundamental nature of knowledge, reality, and existence, esp. when considered as an academic discipline. See ~ Oxford University Press,
1189:Pulizzi has made me a content believer! Starting today, we will start to develop our business content with a devoted discipline to behave more like a great media company. ~ Anonymous,
1190:Study is of importance only if you study in the right way and with the turn for knowledge and mental discipline. ~ Sri Aurobindo, Letters on Yoga - IV, The Place of Study in Sadhana,
1191:To stress the negative aspect of self-discipline is to contribute to the vast amount of indirect propaganda which is made, in our society, against the spiritual life. ~ Prabhavananda,
1192:We must forever conduct our struggle on the high plane of dignity and discipline. We must not allow our creative protest to degenerate into physical violence. ~ Martin Luther King Jr,
1193:Although discipline demands control and asceticism, it actually results in freedom. When you have the discipline to get up early, you are rewarded with more free time. ~ Jocko Willink,
1194:Architecture is a discipline that takes time and patience. If one spends enough years writing complex novels one might be able, someday, to construct a respectable haiku. ~ Thom Mayne,
1195:Consistent, father-led family worship is one of the best, steadiest, and most easily measurable ways to bring up children in the Lord’s “discipline and instruction. ~ Donald S Whitney,
1196:I don't look at sports as something which merely tones up the body. I look at it as a tool of education that stimulates the mind and brings in a culture of discipline. ~ Narendra Modi,
1197:I had to learn, really, how to rein in my energies and discipline myself. And I found it very very useful. I rebelled against it at first, but it's a good thing to have. ~ Patti Smith,
1198:It is time to reverse this prejudice against conscious effort and to see the powers we gain through practice and discipline as eminently inspiring and even miraculous. ~ Robert Greene,
1199:One doesn't become a soldier in a week - it takes training, study and discipline. There is no question that the finest Army in the world is found in the United States. ~ Daniel Inouye,
1200:Talent without discipline is like an octopus on roller skates. There's plenty of movement, but you never know if it's going to be forward, backwards, or sideways. ~ H Jackson Brown Jr,
1201:the purpose of bureaucracy is to compensate for incompetence and lack of discipline—a problem that largely goes away if you have the right people in the first place. ~ James C Collins,
1202:There is no intrinsic virtue to law and order unless 'law' is equated with justice and 'order' with the discipline of a people satisfied that justice has been done. ~ Aung San Suu Kyi,
1203:Winners embrace hard work. They love the discipline of it, the trade-off they're making to win. Losers, on the other hand, see it as punishment. And that's the difference. ~ Lou Holtz,
1204:Everybody starts at the top, and then has the problem of staying there. Lasting accomplishment, however, is still achieved through a long, slow climb and self-discipline. ~ Helen Hayes,
1205:In the creative arts you draw a special power. The discipline required is awesome to be an actor or an actress, to be really good, not just another one waiting tables. ~ Frederick Lenz,
1206:I really appreciate the sport background because the structure and the discipline that that gives a person is incredible, and it just carries with you wherever you go. ~ Estella Warren,
1207:I've always been fascinated by the military, the discipline they have and the sacrifices they make to defend the country. It's something I've always been interested in. ~ Troy Polamalu,
1208:Part of the discipline of the person-centred approach is not to make assumptions about the client's appropriate process, but to follow the process laid out by the client. ~ Dave Mearns,
1209:Shamanism is not a religion. It’s a method. And when this method is practiced with humility, reverence and self-discipline, the shaman’s path can become a way of life. ~ Hank Wesselman,
1210:The children right now, the young children, everybody should go to a martial arts school. Why? Because as soon as they go to a martial arts school, they learn discipline. ~ Jackie Chan,
1211:The entire day receives order and discipline when it acquires unity. This unity must be sought and found in morning prayer. The morning prayer determines the day. ~ Dietrich Bonhoeffer,
1212:The military world is characterized by the absence of freedom - in other words, a rigorous discipline-enforced inactivity, ignorance, cruelty, debauchery and drunkenness. ~ Leo Tolstoy,
1213:The only thing I have never done is a Broadway play. I'm not sure I have the discipline necessary to do a Broadway play. I know it holds a fascination for certain actors. ~ Bob Newhart,
1214:To think of the part one little woman can play in the life of a man, so that to renounce her may be a very good imitation of heroism, and to win her may be a discipline. ~ George Eliot,
1215:When you discipline yourself, you’re essentially training yourself to act in a specific way. Stay with this long enough and it becomes routine—in other words, a habit. So ~ Gary Keller,
1216:Yoga is a generic name for any discipline by which one attempts to pass out of the limits of one's ordinary mental consciousness into a greater spiritual consciousness. ~ Sri Aurobindo,
1217:Ali was a guy that had a lot of discipline. If you hung around him, you'd be able to get some of that discipline that he had. And I learned from that. He was a sweet man. ~ Larry Holmes,
1218:As I started writing about loss and grief, I was taking what felt unmanageable and using my songwriting, my sense of poetry and discipline, to try and make it manageable. ~ Rosanne Cash,
1219:I don't have a ready-made formula to apply when I embark on a new book, but my guiding principles are discipline, compassion and a sincere eagerness to understand myself. ~ Paulo Coelho,
1220:In this way, the Hearsts became the symbol of the overly lenient parents of the era and a counterpoint to the Republican administration’s voice of discipline and order. ~ Jeffrey Toobin,
1221:It won't be as easy, but lots of things that are worth doing aren't easy. It just takes commitment, discipline, and, most important, faith that it's all going to work out. ~ Jason Fried,
1222:Such was the discipline of Elizabeth’s court that any man who struck another within it had his right hand chopped off by the executioner in a most horrible manner. ~ William Shakespeare,
1223:The point of my photography has always been to challenge myself, to go a little further than my Germanic discipline and Teutonic nature would traditionally permit me to. ~ Helmut Newton,
1224:There are 999 other success principles that I have found in my reading and experience, but without self-discipline, none of them work. With self-discipline, they all work. ~ Brian Tracy,
1225:Yoga is a generic name for any discipline by which one attempts to pass out of the limits of one's ordinary mental consciousness into a greater spiritual consciousness. ~ Sri Aurobindo,
1226:A castle full of boys can end one of two ways. Either its inhabitants channel aggression into order, discipline, and productivity. Or they degenerate into hormonal apes. ~ Soman Chainani,
1227:Boundaries and discipline, when offered non-punitively and in the context of empathy and respect, are gifts we should feel proud of and one of the highest forms of love. ~ Janet Lansbury,
1228:Discipline in the spiritual life is the concentrated effort to create the space and time where God can become our master and where we can respond freely to God's guidance. ~ Henri Nouwen,
1229:instill consistent practices into your life that keep you on a true and steady course. An ounce of preventative discipline today is worth a pound of corrective action later. ~ Todd Henry,
1230:I think that discipline is so much of an important part of being a parent. Because it's very, very important to teach your children to take responsibility for their actions ~ Cheryl Ladd,
1231:One way to become creative is to discipline yourself to generate bad ideas. The worse the better. Do it a lot and magically you’ll discover that some good ones slip through. ~ Seth Godin,
1232:The Bolsheviks could not have retained power for two and a half months, let alone two and a half years, without the most rigorous and truly iron discipline in our Party. ~ Vladimir Lenin,
1233:The inner experience of meditation can be had without any kind of forced discipline. The outer trappings - how one sits, breathes, dresses, and so forth - are irrelevant. ~ Deepak Chopra,
1234:The most demanding part of living a lifetime as an artist is the strict discipline of forcing oneself to work steadfastly along the nerve of one's own intimate sensitivity. ~ Anne Truitt,
1235:A great power has to have the discipline not only to go when necessary but to know when not to go. Getting involved in ethnic, religious civil wars is a recipe for disaster. ~ John Kasich,
1236:A prince must not have any other object nor any other thought… but war, its institutions, and its discipline; because that is the only art befitting one who commands. ~ Niccol Machiavelli,
1237:As ministers our greatest temptation is toward too many words. They weaken our faith and make us lukewarm. But silence is a sacred discipline, a guard of the Holy Spirit. ~ Henri Nouwen,
1238:I believed in studying just because I knew education was a privilege. It was the discipline of study, to get into the habit of doing something that you don't want to do. ~ Wynton Marsalis,
1239:I think it is valuable and should be valued by its consumers. Charging for content forces discipline on journalists: they must produce things that people actually value. ~ Walter Isaacson,
1240:President Harry Truman said, “In reading the lives of great men, I found that the first victory they won was over themselves. Self-discipline with all of them came first. ~ John C Maxwell,
1241:There are weaknesses that you have to understand and it takes a lot of discipline for the players to be able to play it effectively and have confidence in what they're doing. ~ Tony Dungy,
1242:They couldn’t flee their country, depose their leadership, speak out, or protest. In order to fit in, the average citizen had to discipline himself not to think too much. ~ Barbara Demick,
1243:To be the best in your field is a great ambition, and requires discipline and a huge amount of effort. The athletes who possess this drive are the ones I am attracted to. ~ Giorgio Armani,
1244:workforce, discipline is about focusing on what’s most important, learning to let go of minutiae, and being okay with delaying the less important tasks to an appropriate time ~ Rory Vaden,
1245:A prince must not have any other object nor any other thought… but war, its institutions, and its discipline; because that is the only art befitting one who commands. ~ Niccolo Machiavelli,
1246:Free curiosity has greater power to stimulate learning than rigorous coercion. Nevertheless, the free ranging flux of curiosity is channeled by discipline under Your Law. ~ Saint Augustine,
1247:He (God) can be revealed only to the child; perfectly, to the pure child only. All the discipline of the world is to make men children, that God may be revealed to them. ~ George MacDonald,
1248:If you can't manage yourself, you can't manage your time. Discipline and self-control are what get you on track to execute your plans by managing your time effectively! ~ Israelmore Ayivor,
1249:In actual life it requires the greatest discipline to be simple, and the acceptance of oneself is the essence of the moral problem and the epitome of a whole outlook upon life. ~ Carl Jung,
1250:Many people think they want things, but they don't really have the strength, the discipline. They are weak. I believe that you get what you want if you want it badly enough. ~ Sophia Loren,
1251:Numbers serve to discipline rhetoric. Without them it is too easy to follow flights of fancy, to ignore the world as it is and to remold it nearer the heart's desire. ~ Ralph Waldo Emerson,
1252:Philosophy is harmonized knowledge making a harmonious life; it is the self-discipline which lifts us to serenity and freedom. Knowledge is power, but only wisdom is liberty. ~ Will Durant,
1253:Take the pains required to become what you want to become, or you might end up becoming something you'd rather not be. That is also a daily discipline and worth considering. ~ Donald Trump,
1254:The ability to discipline yourself to delay gratification in the short term in order to enjoy greater rewards in the long term, is the indispensable prerequisite for success. ~ Brian Tracy,
1255:The great end of education is, to discipline rather than to furnish the mind; to train it to the use of its own powers, rather than fill it with the accumulation of others. ~ Tryon Edwards,
1256:There is only one kind of discipline, and that is the perfect discipline. As a leader, you must enforce and maintain that discipline; otherwise, you will fail at your job. ~ Vince Lombardi,
1257:This is a show about unruly bodies that must be disciplined by any means necessary, so that through that discipline, the obese might become more acceptable members of society. ~ Roxane Gay,
1258:You can't listen to the news. You have to go with the facts. You need to use a logical approach and have the discipline to apply it. You must be able to control your emotions. ~ Blair Hull,
1259:A faithful parent must discipline his children. It is not enough to teach them and be an example before them; he must also punish them when they rebel and refuse to obey. ~ Warren W Wiersbe,
1260:As ministers our greatest temptation is toward too many words. They weaken our faith and make us lukewarm. But silence is a sacred discipline, a guard of the Holy Spirit. ~ Henri J M Nouwen,
1261:Decision-making takes care of goal-setting, but discipline also takes care of goal-getting. Decisions and discipline can't be separated; one is worthless without the other. ~ John C Maxwell,
1262:Discipline at the office had long been enforced by the use of three methods: the meeting of the first kind, the meeting of the second kind, and the meeting of the third kind. ~ Pawan Mishra,
1263:I dropped all the guards. All the leashes, all the chains, everything that ever restrained me through the discipline and fear of discovery, I let it all go. No need to hide. ~ Ilona Andrews,
1264:Integrity is not a given factor in everyone's life. It is a result of self-discipline, inner trust, and a decision to be relentlessly honest in all situations in our lives. ~ John C Maxwell,
1265:It's easy to have faith in yourself and have discipline when you're a winner, when you're number one. What you got to have is faith and discipline when you're not a winner. ~ Vince Lombardi,
1266:Later works are better because it takes a lot of time in architecture to mature. And, it takes a lot of discipline to experience everything that is changing around you. ~ Santiago Calatrava,
1267:Like children, dogs want discipline and are most secure when they have rules to live by. The happiest dogs are those with gentle masters who quietly but firmly demand respect. ~ Dean Koontz,
1268:Science differs from politics or religion, in precisely this one discipline: we agree in advance to simply reject our own findings when they have been shown to be in error. ~ Robert Pollack,
1269:Strategy and tactics, discipline and protocol are necessary, but they’re just the beginning. You have to know people, Byron. How they think, what motivates them. Watch. Learn. ~ Jim Butcher,
1270:The trouble is. . .that everybody sneers at restrictions and demands freedom, till something annoying happens; then they demand angrily what has become of the discipline. ~ Dorothy L Sayers,
1271:When children attend schools that place a greater value on discipline and security than on knowledge and intellectual development, they are attending prep schools for prison. ~ Angela Davis,
1272:A Christian understanding of the world sees a child's character not as genetically determined but as shaped to a significant degree by parental discipleship and discipline. ~ Russell D Moore,
1273:I do not believe we can repair the basic fabric of society until people who are willing to work have work. Work organizes life. It gives structure and discipline to life. ~ William J Clinton,
1274:If you dedicate your attention to discipline in your life you become smarter while you are writing than while you are hanging out with your pals or in any other line of work. ~ Russell Banks,
1275:I'm interested in Buddhism. Of all the organized religions, that to me is the only one that makes even vague sense. I just don't have the discipline for that kind of practice. ~ Debbie Harry,
1276:I think it goes hand in hand because if you discipline yourself on the floor, as you become an older player or a more seasoned individual, it adds structure in your life. ~ Dominique Wilkins,
1277:It is not until science has become a discipline to which the research ability of any mind from any class in society can be attracted that it can become rigorously scientific. ~ Margaret Mead,
1278:22 A wicked man's iniquities entrap him;  he is entangled in the ropes of his own sin.  23 He will die because there is no discipline,  and be lost because of his great stupidity. ~ Anonymous,
1279:Almost none of the students in any major showed a consistent understanding of how to apply methods of evaluating truth they had learned in their own discipline to other areas. ~ David Epstein,
1280:...Competitive Skaters must be prepared for a lot of work, challenges, self-discipline, and motivation. The desire must be there, but more importantly, your love for the sport. ~ Oksana Baiul,
1281:Discipline is all about the imposition of control-the belief that, by following a precise regime and avoiding distractions, you can somehow keep the disorder of life at bay. ~ Douglas Kennedy,
1282:In the search for reality, energy creates its own discipline. But mere discipline, without full comprehension of all this, has no meaning, it is a most destructive thing. ~ Jiddu Krishnamurti,
1283:A brand is a person's perception. Of course, it makes marketers nervous to think that marketing is out of their control, but that's why the discipline of branding has emerged. ~ Marty Neumeier,
1284:And of course we are familiar with the English common law rule of thumb that said a man could in fact use a stick no bigger than his thumb to discipline his wife and family. ~ Patricia Ireland,
1285:I'm seeing too many kind of socially awkward kids that get through schools and then they can't hold a job because they haven't learned the discipline of get up in the morning. ~ Temple Grandin,
1286:Love, son, is not manifest in the gift of gadgets or coddling foods or rooms of one’s own. Love shows itself in discipline and example and sacrifice—even giving up one’s life. ~ Jeffery Deaver,
1287:No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it” (Hebrews 12:11). ~ Henry Cloud,
1288:So far as discipline is concerned, freedom means not its absence but the use of higher and more rational forms as contrasted with those that are lower or less rational. ~ Charles Horton Cooley,
1289:Sometimes I hear people talk about discipline of self and I think, if you don't have passion, I might discipline myself for a week or two but only passion will hold me steady. ~ John C Maxwell,
1290:The first person you have to conquer is you. This is because when at last you win over million people, the first person to bring you down could be you. Discipline yourself! ~ Israelmore Ayivor,
1291:You can’t maintain discipline that way.” Mallow said icily, “I can. There’s no merit in discipline under ideal circumstances. I’ll have it in the face of death, or it’s useless. ~ Isaac Asimov,
1292:Be honest, frank and fearless and get some grasp of the real values of life… Read some good, heavy, serious books just for discipline: Take yourself in hand and master yourself. ~ W E B Du Bois,
1293:I have to really think hard about how to structure sentences, and do more mapping when I sit down to write, so it does impose a certain discipline, intellectual and linguistic. ~ Daniel Alarcon,
1294:I love radio, and I haven't done it - other than the actual 'Doctor Who' - for so long now. It takes a different kind of discipline and a different kind of enjoyment, really. ~ Elisabeth Sladen,
1295:I'm just going to try and be a good dad and not spoil the kid: give him love and encouragement but also discipline. Me and my woman, we don't want him to feel too entitled. ~ Julian Casablancas,
1296:I think it's very difficult, and it requires a tremendous amount of spiritual integrity and discipline, to not be a narcissist in a culture that encourages it every step of the way. ~ Alan Ball,
1297:It’s important to supplement a great product vision with a strong discipline around the metrics, but if you substitute metrics for product vision, you will not get what you want. ~ Ben Horowitz,
1298:Prison continues, on those who are entrusted to it, a work begun elsewhere, which the whole of society pursues on each individual through innumerable mechanisms of discipline. ~ Michel Foucault,
1299:Teach the Scriptures to your children daily, discipline your children consistently, and love your children unconditionally. If you do these things, you will have acted biblically. ~ Paul Washer,
1300:war between the vril-discoverers ceased, for they brought the art of destruction to such perfection as to annul all superiority in numbers, discipline, or military skill. ~ Edward Bulwer Lytton,
1301:When I talk to teachers they tell me the things they'd most like from any government are a reduction in bureaucracy, support to help ensure good discipline and a reformed Ofsted. ~ Michael Gove,
1302:Build the raft of meditation and self-discipline, to carry you across the river. There will be no ocean, and no rising tides to stop you; this is how comfortable your path shall be. ~ Guru Nanak,
1303:Leaders must learn to discipline their disappointments. It's not what happens to us, it is what we choose to do about what happens that makes the difference in how our lives turn out. ~ Jim Rohn,
1304:No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it.

Hebrews 12:11 ~ Anonymous,
1305:Personal mastery is the discipline of continually clarifying and deepening our personal vision, of focusing our energies, of developing patience, and of seeing reality objectively. ~ Peter Senge,
1306:Success in business requires training and discipline and hard work. But if you're not frightened by these things, the opportunities are just as great today as they ever were. ~ David Rockefeller,
1307:The bears, over the years, have developed a primitive but heartfelt Buddhist discipline. Beneath the cinnamon trees they practice the repetition of the Growling Sutra. The ~ Catherynne M Valente,
1308:Well, let's distinguish religion from spirituality. I am Catholic, so religion for me is a way of having discipline and collective worship with persons who share the same mystery. ~ Paulo Coelho,
1309:When we are alone with God, the Spirit prays in us. The challenge is to develop a simple discipline or spiritual practice to embrace some empty time and empty space every day. ~ Henri J M Nouwen,
1310:Coherence suggests that there is harmony, unity, and integrity between your vision and mission, your roles and goals, your priorities and plans, and your desires and discipline. ~ Stephen R Covey,
1311:I set as my goal to be the best dancer I could be. Not the most famous, or the highest paid dancer, just the best I could be. Out of this discipline came great freedom and calm. ~ Suzanne Farrell,
1312:My singing technique is really strong and I have to thank my teachers for really instilling a sense of discipline about how to sing properly and how to maintain your voice in a run. ~ Lea Salonga,
1313:Second: the discipline to nurture these gifts to maturity, for though humanity’s topsoil is fertile with talent, only one seed in ten thousand will ever flower—for want of discipline. ~ Anonymous,
1314:Self-discipline is the most important quality in any life. Do you know what self-discipline is? It is keeping ourselves going in the right direction without someone making us do so. ~ Joyce Meyer,
1315:The 18-minute rule isn’t simply a good exercise to learn discipline. It’s critical to avoid overloading your audience. Remember, constrained presentations require more creativity. ~ Carmine Gallo,
1316:The military taught me discipline, how to problem solve, teamwork and loyalty, a perfect parallel to the kitchen. If we could take that and bottle it, it would be a amazing thing. ~ Robert Irvine,
1317:The truth is of course a difficult discipline for us. Not only do we have to discover it. We’ve also got to handle it in the right way. It’s enough to wear you down, isn’t it? ~ David Lagercrantz,
1318:Acting requires a lot of discipline to go with the obsession. It's a path of knowledge, and of self-knowledge. Sometimes you get lost on the path. And then you find yourself again. ~ Toni Servillo,
1319:And our nation, though it has no drinking water, electricity, sewage system, public transportation, sense of hygiene, discipline, courtesy, or punctuality, does have entrepreneurs. ~ Aravind Adiga,
1320:If the discipline of requirements specification has taught us anything, it is that well-specified requirements are as formal as code and can act as executable tests of that code! ~ Robert C Martin,
1321:Inasmuch as society cannot go on without discipline of some kind, men were constrained, in the absence of any other form of discipline, to turn to discipline of the military type. ~ Irving Babbitt,
1322:I've done a little yoga, not as a professional, and every time I have a good teacher I see the immense possibilities and subtleties in this discipline. It's a little bit like music. ~ Laura Huxley,
1323:Milton Berle is an inspiration to every young person that wants to get into show business. Hard work, perseverance, and discipline: all the things you need...when you have no talent. ~ Dean Martin,
1324:Next time you’re in a position to discipline, ask yourself, What is the message I’m sending here: I will judge and punish you? or I will help you think and learn? ~ Carol S Dweck,
1325:Only disciplined people become free, but their discipline is not obedience to others: their discipline is obedience to their own inner voice. And they are ready to risk anything for it. ~ Rajneesh,
1326:Personal mastery is the discipline of continually clarifying and deepening our personal vision, of focusing our energies, of developing patience, and of seeing reality objectively. ~ Peter M Senge,
1327:Photography teaches me to be observant,” said Serge. “Discipline. Becoming one with the environment so I don’t miss even the smallest detail.” A skunk ape crossed the road behind him. ~ Tim Dorsey,
1328:Unlike Greek narratives, where achievement is celebrated, and biblical narratives, where submission and discipline are celebrated, in Indic thought understanding is celebrated. ~ Devdutt Pattanaik,
1329:All great leaders have understood that their number one responsibility is cultivating their own discipline and personal growth. Those who cannot lead themselves cannot lead others. ~ John C Maxwell,
1330:Discipline is most important, and without it no serious meditation will ever be possible. But it should be one’s own discipline, not a routine mechanically imposed from the outside. ~ Thomas Merton,
1331:Free curiosity has greater power to stimulate learning than rigorous coercion. Nevertheless, the free ranging flux of curiosity is channeled by discipline under Your Law. ~ Saint Augustine of Hippo,
1332:I don't think I'd ever want to direct. I don't think I have as much discipline to direct as I would like to have, and I don't want my hair color to not go grey during that process. ~ Liana Liberato,
1333:I suppose my understanding of villains is that they're just people who are infected by all of the darker instincts - that they haven't got the discipline to make the right choices. ~ Tom Hiddleston,
1334:It's best to start the discipline of generosity when the amounts are small. It's easy to give ten cents out of a dollar; it's a little harder to give a hundred thousand out of a million. ~ Jim Rohn,
1335:I've never minded being disciplined. I'd always rather have a quiet evening in than go to a wild party. Discipline for me has always been the foundation which leaves me free to fly. ~ Julie Andrews,
1336:Karate-do may be referred to as the conflict within yourself, or a life-long marathon which can be won only through self-discipline, hard training, and your own creative efforts. ~ Shoshin Nagamine,
1337:Systems thinking is a discipline for seeing wholes. It is a framework for seeing interrelationships rather than things, for seeing ‘patterns of change’ rather than static ‘snapshots.’ ~ Peter Senge,
1338:The root of impatience in discipline is really the same as that of overindulgence. In both instances, parents want to make up for lost time, to speed up a process that takes time. ~ Russell D Moore,
1339:These are the days that require discipline, when exercise is pure duty and the good feeling only comes later, consisting solely of self-congratulations for having done the job at all. ~ Sue Grafton,
1340:The spirit is something to be enjoyed. It is not a harsh discipline. And I think people should take some time everyday for some kind of moving meditation, like Qigong or Tai Chi. ~ Shirley MacLaine,
1341:We suffer one of two things. Either the pain of discipline or the pain of regret. You've got to choose discipline, versus regret, because discipline weighs ounces and regret weighs tons. ~ Jim Rohn,
1342:Good manners are not merely snobbish ornaments, as Mrs. Lippett's regime appeared to believe. They mean self-discipline and thought for others, and my children have got to learn them. ~ Jean Webster,
1343:I am not a gifted person. I had only three assets: I was keenly interested, I accepted every challenge and every opportunity to learn more, and I had great energy and discipline. ~ Eleanor Roosevelt,
1344:I believe you can have discipline without fear. I believe that you can have a cohesive and inclusive band where students and parents feel welcome to express their concerns or opinions. ~ David Sharp,
1345:I didn't like Army life. I didn't like taking orders. I didn't like discipline. I didn't like being yelled at. You'd get 10 years for punching a sergeant so I couldn't punch a sergeant. ~ Jack Kirby,
1346:In the West, since the collapse of communism and the fall of the Soviet Union, the one discipline both the official and unofficial cultures have united in casting aside has been history. ~ Tariq Ali,
1347:No matter how dear you are to God, if pride is harboured in your spirit, He will whip it out of you. They that go up in their own estimation must come down again by His discipline ~ Charles Spurgeon,
1348:Successful, effective people are those who launch directly into their major tasks and then discipline themselves to work steadily and single-mindedly until those tasks are complete. In ~ Brian Tracy,
1349:To say that I have an undisciplined mind would not be incorrect overall, but it's a little off the mark because I have great discipline when I write - but only for about ten minutes. ~ Roseanne Barr,
1350:We train both body and soul when we discipline ourselves to withstand cold, heat, thirst, hunger, small portions of food, and hard beds, to avoid pleasure and endure pain with patience. ~ Kevin Vost,
1351:Writing is a process of self-discipline you must learn before you can call yourself a writer. There are people who write, but I think they're quite different from people who must write. ~ Harper Lee,
1352:Discipline must be without control, without suppression, without any form of fear...It is not discipline first and then freedom; freedom is at the very beginning, not at the end. ~ Jiddu Krishnamurti,
1353:Fits did not go over well in my house. There was a lot of discipline and obedience and you had to be very ladylike. Ladies didn't curse and I still don't curse in front of my parents. ~ Daisy Fuentes,
1354:Happiness is dependent on self-discipline. We are the biggest obstacles to our own happiness. It is much easier to do battle with society and with others than to fight our own nature. ~ Dennis Prager,
1355:I'd like to have and adopt children. I think I'd be a great mom, honestly. I don't think I'll have any problem giving them all the love in the world. Discipline will be the hard part. ~ Queen Latifah,
1356:I respect most boxers because they're violent people who learned to discipline themselves ... a good boxer is an artist ... Boxing is existential - some fights are better than others. ~ Norman Mailer,
1357:It is one thing to teach a dynamic Oriental philosophy and religious code; it is quite another to put such a discipline to the test by successfully living it in the face of ridicule. ~ Frederick Lenz,
1358:Just ticking boxes is not the ultimate goal here. Embracing a culture of teamwork and discipline is. And if we recognised the opportunity, the two-minute WHO checklist is just a start. ~ Atul Gawande,
1359:No discipline is enjoyable while it is happening — it’s painful! But afterward there will be a peaceful harvest of right living for those who are trained in this way” (Hebrews 12:11 NLT). ~ Anonymous,
1360:Therefore, any social or political system in which people get things they don’t earn, or are rewarded for lack of self-discipline or for immoral behavior, is simply an immoral system. ~ George Lakoff,
1361:To read a newspaper is to refrain from reading something worth while. The first discipline of education must therefore be to refuse resolutely to feed the mind with canned chatter. ~ Aleister Crowley,
1362:We call them vanity metrics, the numbers that make you feel good but seriously mislead. Avoiding them requires a whole new accounting discipline, which I call “innovation accounting. ~ Alistair Croll,
1363:And so if your competitors aren't growing, if there isn't a competitive reason to grow, and you want focus and discipline to add customers to existing stores, you adjust your strategy. ~ Jim Cantalupo,
1364:Being in the studio is okay but sitting in a room by yourself composing is a discipline that takes a certain type of mind set and Tommy has a great gift for that as did the previous guy. ~ James Young,
1365:Discipline and constant work are the whetstones upon which the dull knife of talent is honed until it becomes sharp enough, hopefully, to cut through even the toughest meat and gristle. ~ Stephen King,
1366:In an imperfect world perfection is not instantly available. Railroad safety, for instance, cannot be secured by mechanical devices alone. It is primarily a resultant of care and discipline. ~ Ivy Lee,
1367:It's not just self defense, it's about...self control, body discipline, and mind discipline...and breath techniques. It involves yoga. It involves meditation. It's an art, not a sport. ~ Elvis Presley,
1368:Plans are easy to make, dreams are easy to dream. But putting your back into it? A little bit of hard graft and discipline? That is just too scary and far too much effort for the masses ~ Chris Murray,
1369:The question is whether you can bear freedom. At present the vast majority of men, whether white or black, require the discipline of labor which enslaves them for their own good. ~ Henry David Thoreau,
1370:There's a discipline. When you take someone's portrait, you don't have to take 50 photographs, just find that one so that when you release the shutter, that's the image that you took. ~ Matthew Modine,
1371:This resembles the slow discipline of art: it’s the work that Rembrandt did, that Picasso and Yeats and Rilke and Bach did. Bucket work implies much more discipline than most men realize. ~ Robert Bly,
1372:Up in that room I decided that I would write one story about each thing that I knew about. I was trying to do this all the time I was writing, and it was good and severe discipline. ~ Ernest Hemingway,
1373:God only knew what ran underneath the fierce self-discipline and emotional control that had come with my upbringing. But the cracks were there, I knew it, and they frightened me. ~ Kay Redfield Jamison,
1374:No discipline is enjoyable while it is happening — it’s painful! But afterward there will be a peaceful harvest of right living for those who are trained in this way” (Hebrews 12:11 NLT). ~ Rick Warren,
1375:Our priests and presidents, our surgeons and lawyers, our educators and newscasters need worry less about satisfying the demands of their discipline than the demands of good showmanship. ~ Neil Postman,
1376:Science without discrimination Human existence without discipline Friendship without gratitude Music without melody A society without morality and justice Cannot be of benefit to the people. ~ Sai Baba,
1377:Three days later, after the Chris Cox episode, a friend emailed Obama asking what he thought explained McCain’s wild swings and oscillations. “No fucking discipline,” Obama replied. As ~ John Heilemann,
1378:commonality can most easily be seen in the seven common traits that all explorers possessed: curiosity, hope, passion, courage, independence, self-discipline, and perseverance. Explorers ~ Martin Dugard,
1379:I believe that no matter what you do in life, if you learn the basics through theater, it will help you in everything else - problem solving, communication, discipline, all of that stuff. ~ Laura Linney,
1380:I meditate twice a day. I meditate two hours every day. I spend at least an hour working out. So that's three hours every day of something mind/body discipline. Other than that: nothing. ~ Deepak Chopra,
1381:In the Zen of sports and athletics, we seek to bring discipline and control into our physical movements, but at the same time to eliminate the self that gets in the way of perfect play. ~ Frederick Lenz,
1382:I thank the Creator of the universe to have discovered the discipline of music was the greatest gift that I could have been given, the possibility to be a student working in the world. ~ Anthony Braxton,
1383:I was very interested in vaudeville. It was the only sort of discipline that was a five-minute act on stage, which is what I really enjoyed and saw myself doing. And I bought books on it. ~ Steve Martin,
1384:JOB 5:17–27 “Behold, blessed is the one whom God reproves; therefore despise not the discipline of the Almighty. For he wounds, but he binds up; he shatters, but his hands heal” (vv. 17–18). ~ Anonymous,
1385:Martial arts has been a way of life for me since I was a young kid. It created a discipline and respect for everything. Martial arts has just made me a better person. It's a way of life. ~ Luke Rockhold,
1386:Nothing is a hobby - each discipline is its own world with its own high standards. Of course, every artist has 'minor works' that they do, but I don't think I have any 'minor disciplines.' ~ Patti Smith,
1387:Some of our most successful businessmen in US grew up in orphanages. They were well treated, and they learned discipline. They learned right or wrong, and they have wonderful careers. ~ Phyllis Schlafly,
1388:The surest sign that you’re working with the life-affirming kind of discipline, rather than the spirit-depressing kind, is that you don’t complain very much about doing what it takes. ~ Danielle LaPorte,
1389:The trick is not to learn to trust your gut feelings, but rather to discipline yourself to ignore them. Stand by your stocks as long as the fundamental story of the company hasn’t changed. ~ Peter Lynch,
1390:Trust is maintained when values and beliefs are actively managed. If companies do not actively work to keep clarity, discipline and consistency in balance, then trust starts to break down. ~ Simon Sinek,
1391:and she had altogether the air of a woman clipped and pruned by severe discipline, an under–brightness shining through from the depths which that discipline had not yet been able to reach. ~ Thomas Hardy,
1392:Proverbs 13:24-25 24 Those who spare the rod of discipline hate their children.        Those who love their children care enough to discipline them. 25 The godly eat to their hearts’ content, ~ Anonymous,
1393:The discipline of practice every day is essential. When I skip a day, I notice a difference in my playing. After two days, the critics notice, and after three days, so does the audience. ~ Jascha Heifetz,
1394:The voice of Shame says, I basically hate me; I need to get rid of me. The voice of Discipline says, I’ve got to fix me, because me is not good. God says, I love you; let me restore you. ~ Stasi Eldredge,
1395:The whole world is in a process of progressive transformation; if you take up the discipline of Yoga, you speed up in yourself the process.
   ~ The Mother, Words Of The Mother II, The Path of Yoga, Yoga,
1396:13[†] Do not withhold  n discipline from a child;          o if you strike him with a rod, he will not die.     14 If you strike him with the rod,         you will  p save his soul from Sheol. ~ Anonymous,
1397:but one that demands that we learn to move toward unanimity in the crucial business of thinking God’s thoughts after him. This, surely, is part of the discipline of loving God with our minds. ~ D A Carson,
1398:I didn't write much until I turned 40. Up until then I felt constrained by a sense of the discipline of New Testament studies and a sense of the ruling elite in theology and biblical studies. ~ N T Wright,
1399:On the other hand, I think it is wonderful for everyone to take ballet classes, at any age. It gives you a discipline, it gives you a place to go. It gives you some control in your life. ~ Suzanne Farrell,
1400:People are tired of liberty. They have had a surfeit of it. Liberty is no longer a chaste and austere virgin.... Today's youth are moved by other slogans...Order, Hierarchy, Discipline. ~ Benito Mussolini,
1401:Take a different route to the coffee shop to see what you can see and hear. When we get in a routine, we can become zombie-like and shut down. It's about discipline. You have to push yourself. ~ Tori Amos,
1402:The discipline of the Old Testament may be summed up as a discipline teaching us to abhor and flee from sin; the discipline of the New Testament, as a discipline teaching us to die to it. ~ Matthew Arnold,
1403:The real and effectual discipline which is exercised over a workman is that of his customers. It is the fear of losing their employment which restrains his frauds and corrects his negligence. ~ Adam Smith,
1404:There are few humanities that could surpass in discipline, in beauty, in emotional and aesthetic satisfaction, those humanities which are called mathematics, and the natural sciences. ~ Robert Watson Watt,
1405:Therefore, we all start out morally weak, that is, with an overwhelming tendency to do immoral things. Unless our parents intervene to discipline us, we will naturally become immoral. This ~ George Lakoff,
1406:Without self-discipline, you will not set clear goals, manage your time effectively, treat people well, persist through the tough times, care for your health or think positive thoughts. I ~ Robin S Sharma,
1407:As I see it, the greatest responsibility of motherhood is to make sure that our children know that there are principles of kindness, compassion, integrity, excellence, and discipline. ~ Marianne Williamson,
1408:I believe in the discipline of mastering the best that other people have ever figured out. I don't believe in just sitting down and trying to dream it all up yourself. Nobody's that smart. ~ Charlie Munger,
1409:I have six acres in front of my own house, which I very rarely work on. Most of the work occurs on farmers' fields around me. And I like the discipline of working on other people's land. ~ Andy Goldsworthy,
1410:No production of high ideological and artistic value can evolve out of a creative group whose members are not united ideologically and in which discipline and order have not been established. ~ Kim Jong Il,
1411:The more the capacity to concentrate is developed, the more often the profound tranquility in work is achieved, then the clearer will be the manifestation of discipline within the child. ~ Maria Montessori,
1412:We cannot effectively pursue holiness without the Word of God stored up in our minds where it can be used by the Holy Spirit to transform us.
Jerry Bridges, The Discipline of Grace, 180 ~ Jerry Bridges,
1413:When circumstances demand that we do something that is not natural to our temperament or talents, we must sometimes intentionally choose by discipline what we inherently lack by nature. ~ Jamie Arpin Ricci,
1414:Discipline yourself to be a disciple of great works and to do that excellently, you have to wave "bye-bye" to some things and then switch off your inner person not to go near them again! ~ Israelmore Ayivor,
1415:His [Sam Fuller] self-discipline was amazing. No matter what happened, he'd always go out to his Royal Upright typewriter and just keep working on his stories, his "yarns" as he called them. ~ Curtis Hanson,
1416:If you have total freedom, then you are in trouble. It's much better when you have some obligation, some discipline, some rules. When you have no rules, then you start to build your own rules. ~ Renzo Piano,
1417:I have devoted my energies to the study of the scriptures, observing monastic discipline, and singing the daily services in church; study, teaching, and writing have always been my delight. ~ Venerable Bede,
1418:It's a new day, a new beginning for your new life. With discipline you will be amazed at how much progress you'll be able to make. What have you got to lose except the guilt and fear of the past? ~ Jim Rohn,
1419:I use the words gods and goddesses principally, I think, to mean beautiful bodies - bodies that are absolute instruments. And I believe in discipline, I believe in a very definite technique. ~ Martha Graham,
1420:That way of life against which my generation rebelled had given us grim courage, fortitude, self-discipline, a sense of individual responsibility, and a capacity for relentless hard work. ~ Rose Wilder Lane,
1421:Then a deadline arrives and you have to cut it short. Is shipping that important? I think it is. I think the discipline of shipping is essential in the long-term path to becoming indispensable. ~ Seth Godin,
1422:The third discipline is community. Whom do you choose as your companions? Whom do you choose to be friends with, to live with? Are they people who love you, and care for you, and nurture you? ~ Henri Nouwen,
1423:When once men recognize, both in private and in public life, that Christ is King, society will at last receive the great blessings of real liberty, well-ordered discipline, peace and harmony. ~ Pope Pius XI,
1424:With self-discipline, the focus remains “self,” so we are already off to a bad start. Trying, striving, working harder may get us through the week, but it won’t take us through the decades. ~ Stasi Eldredge,
1425:You lack self-control. Discipline. And that is what separates art from emotion. I do not think you have the intelligence yet to interpret your feelings. But I do not think you are stupid. ~ Stephanie Danler,
1426:A palate is a spot on your tongue where you remember. Where you assign words to the textures of taste. Eating becomes a discipline, language-obsessed. You will never simply eat food again. ~ Stephanie Danler,
1427:Da Vinci gave birth to a tradition that resulted in the modern discipline of “brainstorming.” Prior to Da Vinci the concept of “creative thinking” as an intellectual discipline didn’t exist. ~ Michael J Gelb,
1428:do not run aimlessly; I  w do not box as one  x beating the air. 27But I discipline my body and  y keep it under control, [2] lest after preaching to others  z I myself should be  a disqualified. ~ Anonymous,
1429:Femininity is imposed for the most part through an unremitting discipline that concerns every part of the body and is continuously recalled through the constraints of clothing or hairstyle. ~ Pierre Bourdieu,
1430:Forgiveness takes intelligence, discipline, imagination, and persistence, as well as a special psychological strength, something athletes call mental toughness and warriors call courage. ~ Edward M Hallowell,
1431:For one who lacks ethical discipline and perfect physical health, there can be no spiritual illumination. Body, mind and spirit are inseparable: if the body is asleep, the soul is asleep. The ~ B K S Iyengar,
1432:I believe in the discipline of mastering the best that other people have ever figured out. I don’t believe in just sitting down and trying to dream it all up yourself. Nobody’s that smart. ~ Charles T Munger,
1433:I owe most to Georges Sorel. This master of syndicalism by his rough theories of revolutionary tactics has contributed most to form the discipline, energy and power of the fascist cohorts. ~ Benito Mussolini,
1434:Love has nothing whatsoever to do with deserving. We may not like it, and I don’t much, but that is what our Rabbi teaches. If we are disciples, that is the discipline we must practice ~ Elizabeth Cunningham,
1435:Memorization is not as vital a discipline as fulfilling curiosity with research and reasoning.....Internet and Google literacy should be taught to help students vet facts and judge reliability. ~ Jeff Jarvis,
1436:Sports create a bond between comtemporaries that lasts a lifetime. It also gives your life structure, discipline and a genuine, sincere, pure fulfillment that few other areas of endeavor provide. ~ Bob Cousy,
1437:The paternal and filial duties discipline the heart, and prepare it for the love of all mankind. The intensity of private attachment encourages, not prevents, universal benevolence. ~ Samuel Taylor Coleridge,
1438:They meant to bring back together, as a unified subject, the discipline that had been subdivided for undergraduates into mechanics, electromagnetism, thermodynamics, hydrodynamics, and optics. ~ James Gleick,
1439:Unfortunately, the boards of art institutions tend to be populated with well-meaning supporters of the arts who often lack any business background or appetite for imposing appropriate discipline. ~ Eli Broad,
1440:Worship is not an experience. Worship is an act, and this takes discipline. We are to worship ''in spirit and in truth.'' Never mind about the feelings. We are to worship in spite of them. ~ Elisabeth Elliot,
1441:A lot of people talk about the spirituality of Buddhism, and it is a spiritual discipline. But in Shambhala there also is a notion that you have to be synchronized with both heaven and earth. ~ Sakyong Mipham,
1442:A nation is great not by its size alone. It is the will, the cohesion, the stamina, the discipline of its people and the quality of their leaders which ensure it an honourable place in history. ~ Lee Kuan Yew,
1443:For businesses, biomimicry is about bringing a new discipline - biology - to the design table. It's not to write an environmental impact statement, as most biologists in business do right now. ~ Janine Benyus,
1444:In search of a complete education with the ideals of trust, faith, understanding and compassion, many families are turning to the structure, discipline and academic standards of Catholic schools. ~ Mark Foley,
1445:Right up front, let me pass on an important lesson I’ve learned about the role of assumption and belief in our lives. It demonstrates our need for the discipline of philosophy, in an unusual way. ~ Tom Morris,
1446:The enemies of intellectual liberty always try to present their case as a plea for discipline versus individualism. The issue truth-versus-untruth is as far as possible kept in the background. ~ George Orwell,
1447:the ones who are running the world economy have protected themselves very strongly from market discipline. the neo-liberal system is an attack, in my view, both on the market, and on democracy. ~ Noam Chomsky,
1448:'Dare to Discipline' was published in 1970 in the midst of the Vietnam War and a culture of rebellion. The book was written in that context, but the principles of child rearing have not changed. ~ James Dobson,
1449:It is only through having a stable loving partnership that I began to feel in control enough to attempt a strict writing discipline, to realize something I always knew was simmering underneath. ~ Kate Zambreno,
1450:Money is a powerful force. don't use it against you. If your self-discipline and financial intelligence are low, money will run over you. It will be smarter than you to take over your life. ~ Robert T Kiyosaki,
1451:Creative individuals tend to be smart, yet also naive at the same time... Creative individuals have a combination of playfulness and discipline, or responsibility and irresponsibility. ~ Mihaly Csikszentmihalyi,
1452:I understand the self-loathing and the resentment, and the discipline that it takes to sit down in front of a typewriter or computer every single day, whether it's going well or not going well. ~ David Duchovny,
1453:NONE OF THE agonies of suppression, nor the brutal discipline of conforming to a pattern has led to truth. To come upon truth the mind must be completely free, without a spot of distortion. ~ Jiddu Krishnamurti,
1454:Salvation must grow out of understanding, total understanding can follow only from total experience, and experience must be won by the laborious discipline of shaping one’s absolute attention. ~ Dante Alighieri,
1455:she had to fight for qualities that had not been even in her vocabulary. Patience. Self-discipline. Self-control. Self-abnegation. Chastity. Adaptability to others - this above all. This always. ~ Doris Lessing,
1456:To make it into a discipline is to give too large a role to what is only an incitement. Reading is on the threshold of the spiritual life; it can introduce us to it: it does not constitute it. ~ Alain de Botton,
1457:Windows 2000 already contains features such as the human discipline component, where the PC can send an electric shock through the keyboard if the human does something that does not please Windows. ~ Bill Gates,
1458:You have to have core values. What do you believe in? Do you believe in hard work? Do you believe in discipline? Do you believe in conditioning? Because those are the things I know that do work. ~ Tom Thibodeau,
1459:You show me a polluter, I'll show you a subsidy. I'll show you a fat cat using political clout to escape the discipline of the free market and force the public to pay his production costs. ~ Robert F Kennedy Jr,
1460:Conventional executions might have reinforced discipline, might have restored order from the top down, but by making us all accomplices, they held us together not just by fear, but by guilt as well. ~ Max Brooks,
1461:Hobbies that demand skill, habits that set goals and limits, personal interests, and especially inner discipline help to make leisure what it is supposed to be—a chance for re-creation. ~ Mihaly Csikszentmihalyi,
1462:In certain Zen monasteries, it's a cardinal rule, if not the only serious enforced discipline, that when one monk calls out 'Hi!' to another monk, the latter must call back 'Hi!' without thinking. ~ J D Salinger,
1463:I remember that mathematicians were telling me in the 1960s that they would recognize computer science as a mature discipline when it had 1,000 deep algorithms. I think we've probably reached 500. ~ Donald Knuth,
1464:Lincoln learned self-discipline and the art of case preparation from Logan, who had served previously as a circuit judge and had taught Lincoln to see cases from every possible point of view. ~ Ronald C White Jr,
1465:There are two pains in life. There is the pain of discipline and the pain of disappointment. If you can handle the pain of discipline, then you'll never have to deal with the pain of disappointment. ~ Nick Saban,
1466:These are the six ways of courting defeat - neglect to estimate the enemy's strength; want of authority; defective training; unjustifiable anger; nonobservance of discipline; failure to use picked men. ~ Sun Tzu,
1467:They drum that into you: discipline trumps courage. In a fight, the people who win are the ones who do what they’re told. It’s not like it is in films. Don’t be brave, just do what you’re told. ~ John Lanchester,
1468:We all think that the answer to everything is to add more and to do more and to try more. Sometimes you have to have the discipline to say no and to believe in the process that you have established. ~ Don Yaeger,
1469:When I run into a paradox I think either I'm a total horse's ass to have gotten to this point, or I'm fruitfully near the edge of my discipline. It adds excitement to life to wonder which it is. ~ Charlie Munger,
1470:Discipline provides the support to slow down enough and be present enough so that we can live our lives without making a big mess. It provides the encouragement to step further into groundlessness. ~ Pema Ch dr n,
1471:Enlightenment requires discipline, balance, knowledge, power, happiness and a sense of responsibility and sacrifice, being able to do things with your life that you would not have done otherwise. ~ Frederick Lenz,
1472:Exercising self-discipline is a big leadership quality. Self-discipline is about doing things that need to be done without being told. It’s about taking full responsibility for your actions. When ~ Hannah Raybans,
1473:Improv is like writing. It's actually a different discipline to acting. It helps acting greatly, but it's completely different. It's the same side of your brain when you write as when you improv. ~ Daniel Kaluuya,
1474:In order to give meaning to the world, one has to feel oneself involved in what he frames. This attitude requires concentration, a discipline of mind, sensitivity, and a sense of geometry. ~ Henri Cartier Bresson,
1475:Most of what you hear about entrepreneurshi p is all wrong. It's not magic; it's not mysterious; and it has nothing to do with genes. It's a discipline and, like any discipline, it can be learned. ~ Peter Drucker,
1476:Most photographs are of life, what goes on in the world. And that's boring, generally. Life is banal, you know. Let's say that an artist deals with banality. I don't care what the discipline is. ~ Garry Winogrand,
1477:Self-disciplined begins with the mastery of your thoughts. If you don't control what you think, you can't control what you do. Simply, self-discipline enables you to think first and act afterward. ~ Napoleon Hill,
1478:Striving to be good is the ultimate struggle of every man. Being bad is easy, but being good requires sincere commitment, discipline and strength. We have to work hard every day just to remain good. ~ Suzy Kassem,
1479:Tolstoy meant that, in order to be happy, a marriage must succeed in many different respects: sexual attraction, agreement about money, child discipline, religion, in-laws, and other vital issues. ~ Jared Diamond,
1480:When the leader is morally weak and his discipline not strict, when his instructions and guidance are not enlightened, when there are no consistent rules, neighboring rulers will take advantage of this. ~ Sun Tzu,
1481:A spiritual life without discipline is impossible. Discipline is the other side of discipleship. The practice of a spiritual discipline makes us more sensitive to the small, gentle voice of God. ~ Henri J M Nouwen,
1482:Every serious-minded person knows that a large part of the effort required in moral discipline consists in the courage needed to acknowledge the unpleasant consequences of one's past and present acts. ~ John Dewey,
1483:In any decent police state, they’d be a lot more efficient. In Red Spain, for example, toward the end, the discipline we had achieved was phenomenal. The Spaniards made excellent secret policemen. ~ Stephen Hunter,
1484:Lewis sought no disciples, nor does he offer a program or solution, rather his contribution is a critical discipline. Lewis is a stimulant, a mode of perception, rather than a position or practice. ~ Wyndham Lewis,
1485:Marcel Duchamp said, “I don’t believe in art. I believe in artists.” This is actually a pretty good method for studying—if you try to devour the history of your discipline all at once, you’ll choke. ~ Austin Kleon,
1486:The discipline and elegance, the hushed serenity and intellectual challenge, the well-ordered and well-tended life, the precise yet richly varied schedule—it all spoke to Leo’s profoundest instincts. ~ Thomas Mann,
1487:Try leaving the smartphone in your pocket the next time you’re in line or in a crowd. Notice one source of unexpected value on every such occasion. Develop the discipline to allow for serendipity. ~ Jocelyn K Glei,
1488:When a child hits a child, we call it aggression. When a child hits an adult, we call it hostility. When an adult hits an adult, we call it assault. When an adult hits a child, we call it discipline. ~ Haim Ginott,
1489:At times God puts us through the discipline of darkness to teach us to heed Him. Song birds are taught to sing in the dark, and we are put into the shadow of God’s hand until we learn to hear Him. ~ Oswald Chambers,
1490:Greatness is more than potential. It is the execution of that potential. Beyond the raw talent. You need the appropriate training. You need the discipline. You need the inspiration. You need the drive. ~ Eric Burns,
1491:If I love a dose of (good) theology or philosophy, I probably also love discipline, improvement, wisdom, and challenges. If I hate it, I am probably too comfortable and proud to try to question myself. ~ Criss Jami,
1492:Kerouac lacks discipline, intelligence, honesty and a sense of the novel. His rhythms are erratic, his sense of character is nil, and he is as pretentious as a rich whore, sentimental as a lollypop. ~ Norman Mailer,
1493:My parents' convictions, when it came to discipline, were not very strong. For my bar mitzvah, I gave out a mix tape of '90s grunge - if you got it now, you would think it was the 'Singles' soundtrack. ~ Adam Pally,
1494:Successful Investing takes time, discipline and patience. No matter how great the talent or effort, some things just take time: You can't produce a baby in one month by getting nine women pregnant. ~ Warren Buffett,
1495:With everything you do as an actor, you obviously know the full story. But the person watching it doesn't, necessarily. So, you just have to discipline yourself to wipe the slate clean as you go along. ~ Luke Evans,
1496:A work of art is not a matter of thinking beautiful thoughts or experiencing tender emotions , but of intelligence, skill, taste, proportion, knowledge, discipline and industry; especially discipline. ~ Evelyn Waugh,
1497:In the tradition of warriorship, to celebrate moment to moment is called discipline. Discipline is not a sense of oppression or being punished; it is freedom from our own self-perpetuating laziness. ~ Sakyong Mipham,
1498:Scientific power is like inherited wealth; attained without discipline. You read about what others have done, and you take the next step. You can do it very young. You can make progress very fast. ~ Michael Crichton,
1499:That din of applause was currently manifest in a mediated form online. “Inside those cubes of the virtual,” thought Albrecht, “is a vaulting collection of hungry ids. All they require is discipline. ~ Kane X Faucher,
1500:There is nothing which cannot be a yogic discipline if one does it properly. And if it is not done properly, even tapasya will be of no use and will lead you nowhere.
   ~ The Mother, Questions And Answers 1950-1951,

IN CHAPTERS [300/670]



  365 Integral Yoga
   56 Yoga
   26 Poetry
   21 Occultism
   17 Philosophy
   17 Christianity
   16 Psychology
   12 Education
   6 Fiction
   4 Mysticism
   2 Theosophy
   2 Mythology
   2 Buddhism
   1 Thelema
   1 Sufism
   1 Islam
   1 Cybernetics
   1 Baha i Faith
   1 Alchemy


  180 The Mother
  177 Sri Aurobindo
  122 Nolini Kanta Gupta
   79 Satprem
   45 Sri Ramakrishna
   12 William Wordsworth
   12 A B Purani
   11 Aleister Crowley
   10 Saint Augustine of Hippo
   9 Carl Jung
   9 Aldous Huxley
   8 Swami Krishnananda
   6 Sri Ramana Maharshi
   6 Jordan Peterson
   5 H P Lovecraft
   5 Friedrich Nietzsche
   4 Thubten Chodron
   4 Anonymous
   3 William Butler Yeats
   3 Saint John of Climacus
   2 Swami Sivananda Saraswati
   2 Rudolf Steiner
   2 Peter J Carroll
   2 Mahendranath Gupta
   2 Joseph Campbell
   2 Jorge Luis Borges
   2 George Van Vrekhem
   2 Bokar Rinpoche


   62 The Synthesis Of Yoga
   44 The Gospel of Sri Ramakrishna
   29 Collected Works of Nolini Kanta Gupta - Vol 07
   25 Collected Works of Nolini Kanta Gupta - Vol 03
   24 Collected Works of Nolini Kanta Gupta - Vol 04
   19 Questions And Answers 1957-1958
   17 Letters On Yoga IV
   15 Questions And Answers 1950-1951
   15 Collected Works of Nolini Kanta Gupta - Vol 01
   13 Agenda Vol 03
   12 Wordsworth - Poems
   12 On Education
   12 Evening Talks With Sri Aurobindo
   12 Essays In Philosophy And Yoga
   12 Agenda Vol 01
   11 The Life Divine
   11 The Human Cycle
   11 Questions And Answers 1955
   11 Questions And Answers 1954
   10 Sri Aurobindo or the Adventure of Consciousness
   10 Collected Works of Nolini Kanta Gupta - Vol 02
   9 The Perennial Philosophy
   9 Letters On Yoga II
   9 Essays On The Gita
   9 Collected Works of Nolini Kanta Gupta - Vol 05
   8 The Study and Practice of Yoga
   8 Some Answers From The Mother
   8 Questions And Answers 1956
   8 Questions And Answers 1953
   8 On Thoughts And Aphorisms
   8 City of God
   7 Questions And Answers 1929-1931
   7 Magick Without Tears
   7 Collected Works of Nolini Kanta Gupta - Vol 08
   7 Agenda Vol 08
   6 The Bible
   6 Maps of Meaning
   5 Talks
   5 Lovecraft - Poems
   5 Agenda Vol 04
   5 Agenda Vol 02
   4 Words Of The Mother II
   4 Vedic and Philological Studies
   4 The Practice of Psycho therapy
   4 Prayers And Meditations
   4 Liber ABA
   4 How to Free Your Mind - Tara the Liberator
   4 Agenda Vol 12
   4 Agenda Vol 07
   4 Agenda Vol 06
   3 Yeats - Poems
   3 Twilight of the Idols
   3 The Mother With Letters On The Mother
   3 The Ladder of Divine Ascent
   3 The Confessions of Saint Augustine
   3 The 7 Habits of Highly Effective People
   3 Agenda Vol 10
   3 Agenda Vol 09
   3 Agenda Vol 05
   2 Words Of The Mother I
   2 Words Of Long Ago
   2 Thus Spoke Zarathustra
   2 The Lotus Sutra
   2 The Integral Yoga
   2 The Hero with a Thousand Faces
   2 The Archetypes and the Collective Unconscious
   2 Tara - The Feminine Divine
   2 Savitri
   2 Record of Yoga
   2 Preparing for the Miraculous
   2 On the Way to Supermanhood
   2 Mysterium Coniunctionis
   2 Liber Null
   2 Letters On Yoga I
   2 Labyrinths
   2 Isha Upanishad
   2 Hymns to the Mystic Fire
   2 Essays Divine And Human
   2 Amrita Gita
   2 Agenda Vol 13
   2 Agenda Vol 11


00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The one, however, is not completely divorced from the other. The apparent, the inferior nature is only a preparation for the real, the superior nature. The Path of the Fathers concerns itself with man as a mental being and seeks so to ordain and accomplish its duties and ideals as to lead him on to the Path of the Gods; the mind, the life, and the body consciousness should be so disciplined, educated, purified, they should develop along such a line and gradually rise to such a stage as to make them fit to receive the light which belongs to the higher level, so allowing the human soul imbedded in them to extricate itself and pass on to the Immortal Life.
   And they who are thus lifted up into the Higher Orbit are freed from the bondage to the cycle of rebirth. They enjoy the supreme Liberation that is of the Spirit; and even when they descend into the Inferior Path, it is to work out as free agents, as vehicles of the Divine, a special purpose, to bring down something of the substance and nature of the Solar reality into the lower world, enlighten and elevate the lower, as far as it is allowed, into the higher.

0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  VAISHNAVA disciplineS
  RAMLALA
  --
   At the age of nine Gadadhar was invested with the sacred thread. This ceremony conferred upon him the privileges of his brahmin lineage, including the worship of the Family Deity, Raghuvir, and imposed upon him the many strict disciplines of a brahmin's life. During the ceremony of investiture he shocked his relatives by accepting a meal cooked by his nurse, a sudra woman. His father would never have dreamt of doing such a thing But in a playful mood Gadadhar had once promised this woman that he would eat her food, and now he fulfilled his plighted word. The woman had piety and religious sincerity, and these were more important to the boy than the conventions of society.
   Gadadhar was now permitted to worship Raghuvir. Thus began his first training in meditation. He so gave his heart and soul to the worship that the stone image very soon appeared to him as the living Lord of the Universe. His tendency to lose himself in contemplation was first noticed at this time. Behind his boyish light-heartedness was seen a deepening of his spiritual nature.
  --
   Hardly had he crossed the threshold of the Kali temple when he found himself again in the whirlwind. His madness reappeared tenfold. The same meditation and prayer, the same ecstatic moods, the same burning sensation, the same weeping, the same sleeplessness, the same indifference to the body and the outside world, the same divine delirium. He subjected himself to fresh disciplines in order to eradicate greed and lust, the two great impediments to spiritual progress. With a rupee in one hand and some earth in the other, he would reflect on the comparative value of these two for the realization of God, and finding them equally worthless he would toss them, with equal indifference, into the Ganges. Women he regarded as the manifestations of the Divine Mother. Never even in a dream did he feel the impulses of lust. And to root out of his mind the idea of caste superiority, he cleaned a pariahs house with his long and neglected hair. When he would sit in meditation, birds would perch on his head and peck in his hair for grains of food. Snakes would crawl over his body, and neither would be aware of the other. Sleep left him altogether. Day and night, visions flitted before him. He saw the sannyasi who had previously killed the "sinner" in him again coming out of his body, threatening him with the trident, and ordering him to concentrate on God. Or the same sannyasi would visit distant places, following a luminous path, and bring him reports of what was happening there. Sri Ramakrishna used to say later that in the case of an advanced devotee the mind itself becomes the guru, living and moving like an embodied being.
   Rani Rasmani, the foundress of the temple garden, passed away in 1861. After her death her son-in-law Mathur became the sole executor of the estate. He placed himself and his resources at the disposal of Sri Ramakrishna and began to look after his physical comfort. Sri Ramakrishna later spoke of him as one of his five "suppliers of stores" appointed by the Divine Mother. Whenever a desire arose in his mind, Mathur fulfilled it without hesitation.
  --
   Sri Ramakrishna was a learner all his life. He often used to quote a proverb to his disciples: "Friend, the more I live the more I learn." When the excitement created by the Brahmani's declaration was over, he set himself to the task of practising spiritual disciplines according to the traditional methods laid down in the Tantra and Vaishnava scriptures. Hitherto he had pursued his spiritual ideal according to the promptings of his own mind and heart. Now he accepted the Brahmani as his guru and set foot on the traditional highways.
   --- TANTRA
   According to the Tantra, the Ultimate Reality is Chit, or Consciousness, which is identical with Sat, or Being, and with Ananda, or Bliss. This Ultimate Reality, Satchidananda, Existence-Knowledge-Bliss Absolute, is identical with the Reality preached in the Vedas. And man is identical with this Reality; but under the influence of maya, or illusion, he has forgotten his true nature. He takes to be real a merely apparent world of subject and object, and this error is the cause of his bondage and suffering. The goal of spiritual discipline is the rediscovery of his true identity with the divine Reality.
   For the achievement of this goal the Vedanta prescribes an austere negative method of discrimination and renunciation, which can be followed by only a few individuals endowed with sharp intelligence and unshakable will-power. But Tantra takes into consideration the natural weakness of human beings, their lower appetites, and their love for the concrete. It combines philosophy with rituals, meditation with ceremonies, renunciation with enjoyment. The underlying purpose is gradually to train the aspirant to meditate on his identity with the Ultimate.
  --
   The disciplines of Tantra are graded to suit aspirants of all degrees. Exercises are prescribed for people with "animal", "heroic", and "divine" outlooks. Certain of the rites require the presence of members of the opposite sex. Here the aspirant learns to look on woman as the embodiment of the Goddess Kali, the Mother of the Universe. The very basis of Tantra is the Motherhood of God and the glorification of woman. Every part of a woman's body is to be regarded as incarnate Divinity. But the rites are extremely dangerous. The help of a qualified guru is absolutely necessary. An unwary devotee may lose his foothold and fall into a pit of depravity.
   According to the Tantra, Sakti is the active creative force in the universe. Siva, the Absolute, is a more or less passive principle. Further, Sakti is as inseparable from Siva as fire's power to burn is from fire itself. Sakti, the Creative Power, contains in Its womb the universe, and therefore is the Divine Mother. All women are Her symbols. Kali is one of Her several forms. The meditation on Kali, the Creative Power, is the central discipline of the Tantra. While meditating, the aspirant at first regards himself as one with the Absolute and then thinks that out of that Impersonal Consciousness emerge two entities, namely, his own self and the living form of the Goddess. He then projects the Goddess into the tangible image before him and worships it as the Divine Mother.
   Sri Ramakrishna set himself to the task of practising the disciplines of Tantra; and at the bidding of the Divine Mother Herself he accepted the Brahmani as his guru. He performed profound and delicate ceremonies in the Panchavati and under the bel-tree at the northern extremity of the temple compound. He practised all the disciplines of the sixty-four principal Tantra books, and it took him never more than three days to achieve the result promised in any one of them. After the observance of a few preliminary rites, he would be overwhelmed with a strange divine fervour and would go into samadhi, where his mind would dwell in exaltation. Evil ceased to exist for him. The word "carnal" lost its meaning. The whole world and everything in it appeared as the lila, the sport, of Siva and Sakti. He beheld held everywhere manifest the power and beauty of the Mother; the whole world, animate and inanimate, appeared to him as pervaded with Chit, Consciousness, and with Ananda, Bliss.
   He saw in a vision the Ultimate Cause of the universe as a huge luminous triangle giving birth every moment to an infinite number of worlds. He heard the Anahata Sabda, the great sound Om, of which the innumerable sounds of the universe are only so many echoes. He acquired the eight supernatural powers of yoga, which make a man almost omnipotent, and these he spurned as of no value whatsoever to the Spirit. He had a vision of the divine Maya, the inscrutable Power of God, by which the universe is created and sustained, and into which it is finally absorbed. In this vision he saw a woman of exquisite beauty, about to become a mother, emerging from the Ganges and slowly approaching the Panchavati. Presently she gave birth to a child and began to nurse it tenderly. A moment later she assumed a terrible aspect, seized the child with her grim jaws, and crushed it. Swallowing it, she re-entered the waters of the Ganges.
   But the most remarkable experience during this period was the awakening of the Kundalini Sakti, the "Serpent Power". He actually saw the Power, at first lying asleep at the bottom of the spinal column, then waking up and ascending along the mystic Sushumna canal and through its six centres, or lotuses, to the Sahasrara, the thousand-petalled lotus in the top of the head. He further saw that as the Kundalini went upward the different lotuses bloomed. And this phenomenon was accompanied by visions and trances. Later on he described to his disciples and devotees the various movements of the Kundalini: the fishlike, birdlike, monkeylike, and so on. The awaken- ing of the Kundalini is the beginning of spiritual consciousness, and its union with Siva in the Sahasrara, ending in samadhi, is the consummation of the Tantrik disciplines.
   About this time it was revealed to him that in a short while many devotees would seek his guidance.
   --- VAISHNAVA disciplineS
   After completing the Tantrik sadhana Sri Ramakrishna followed the Brahmani in the disciplines of Vaishnavism. The Vaishnavas are worshippers of Vishnu, the "All-pervading", the Supreme God, who is also known as Hari and Narayana. Of Vishnu's various Incarnations the two with the largest number of followers are Rama and Krishna.
   Vaishnavism is exclusively a religion of bhakti. Bhakti is intense love of God, attachment to Him alone; it is of the nature of bliss and bestows upon the lover immortality and liberation. God, according to Vaishnavism, cannot be realized through logic or reason; and, without bhakti, all penances, austerities and rites are futile. Man cannot realize God by self-exertion alone. For the vision of God His grace is absolutely necessary, and this grace is felt by the pure of heart. The mind is to be purified through bhakti. The pure mind then remains for ever immersed in the ecstasy of God-vision. It is the cultivation of this divine love that is the chief concern of the Vaishnava religion.
  --
   While practising the discipline of the madhur bhava, the male devotee often regards himself as a woman, in order to develop the most intense form of love for Sri Krishna, the only purusha, or man, in the universe. This assumption of the attitude of the opposite sex has a deep psychological significance. It is a matter of common experience that an idea may be cultivated to such an intense degree that every idea alien to it is driven from the mind. This peculiarity of the mind may be utilized for the subjugation of the lower desires and the development of the spiritual nature. Now, the idea which is the basis of all desires and passions in a man is the conviction of his indissoluble association with a male body. If he can inoculate himself thoroughly with the idea that he is a woman, he can get rid of the desires peculiar to his male body. Again, the idea that he is a woman may in turn be made to give way to another higher idea, namely, that he is neither man nor woman, but the Impersonal Spirit. The Impersonal Spirit alone can enjoy real communion with the Impersonal God. Hence the highest est realization of the Vaishnava draws close to the transcendental experience of the Vedantist.
   A beautiful expression of the Vaishnava worship of God through love is to be found in the Vrindavan episode of the Bhagavata. The gopis, or milk-maids, of Vrindavan regarded the six-year-old Krishna as their Beloved. They sought no personal gain or happiness from this love. They surrendered to Krishna their bodies, minds, and souls. Of all the gopis, Radhika, or Radha, because of her intense love for Him, was the closest to Krishna. She manifested mahabhava and was united with her Beloved. This union represents, through sensuous language, a supersensuous experience.
   Sri Chaitanya, also known as Gauranga, Gora, or Nimai, born in Bengal in 1485 and regarded as an Incarnation of God, is a great prophet of the Vaishnava religion. Chaitanya declared the chanting of God's name to be the most efficacious spiritual discipline for the Kaliyuga.
   Sri Ramakrishna, as the monkey Hanuman, had already worshipped God as his Master. Through his devotion to Kali he had worshipped God as his Mother. He was now to take up the other relationships prescribed by the Vaishnava scriptures.
  --
   The path of the Vedantic discipline is the path of negation, "neti", in which, by stern determination, all that is unreal is both negated and renounced. It is the path of jnana, knowledge, the direct method of realizing the Absolute. After the negation of everything relative, including the discriminating ego itself, the aspirant merges in the One without a Second, in the bliss of nirvikalpa samadhi, where subject and object are alike dissolved. The soul goes beyond the realm of thought. The domain of duality is transcended. Maya is left behind with all its changes and modifications. The Real Man towers above the delusions of creation, preservation, and destruction. An avalanche of indescribable Bliss sweeps away all relative ideas of pain and pleasure, good and evil. There shines in the heart the glory of the Eternal Brahman, Existence-Knowledge-Bliss Absolute. Knower, knowledge, and known are dissolved in the Ocean of one eternal Consciousness; love, lover, and beloved merge in the unbounded Sea of supreme Felicity; birth, growth, and death vanish in infinite Existence. All doubts and misgivings are quelled for ever; the oscillations of the mind are stopped; the momentum of past actions is exhausted. Breaking down the ridge-pole of the tabernacle in which the soul has made its abode for untold ages, stilling the body, calming the mind, drowning the ego, the sweet joy of Brahman wells up in that superconscious state. Space disappears into nothingness, time is swallowed in eternity, and causation becomes a dream of the past. Only Existence is. Ah! Who can describe what the soul then feels in its communion with the Self?
   Even when man descends from this dizzy height, he is devoid of ideas of "I" and "mine"; he looks on the body as a mere shadow, an outer sheath encasing the soul. He does not dwell on the past, takes no thought for the future, and looks with indifference on the present. He surveys everything in the world with an eye of equality; he is no longer touched by the infinite variety of phenomena; he no longer reacts to pleasure and pain. He remains unmoved whether he — that is to say, his body — is worshipped by the good or tormented by the wicked; for he realizes that it is the one Brahman that manifests Itself through everything. The impact of such an experience devastates the body and mind. Consciousness becomes blasted, as it were, with an excess of Light. In the Vedanta books it is said that after the experience of nirvikalpa samadhi the body drops off like a dry leaf. Only those who are born with a special mission for the world can return
  --
   Totapuri arrived at the Dakshineswar temple garden toward the end of 1864. Perhaps born in the Punjab, he was the head of a monastery in that province of India and claimed leadership of seven hundred sannyasis. Trained from early youth in the disciplines of the Advaita Vedanta, he looked upon the world as an illusion. The gods and goddesses of the dualistic worship were to him mere fantasies of the deluded mind. Prayers, ceremonies, rites, and rituals had nothing to do with true religion, and about these he was utterly indifferent. Exercising self-exertion and unshakable will-power, he had liberated himself from attachment to the sense-objects of the relative universe. For forty years he had practised austere discipline on the bank of the sacred Narmada and had finally realized his identity with the Absolute. Thenceforward he roamed in the world as an unfettered soul, a lion free from the cage. Clad in a loin-cloth, he spent his days under the canopy of the sky alike in storm and sunshine, feeding his body on the slender pittance of alms. He had been visiting the estuary of the Ganges. On his return journey along the bank of the sacred river, led by the inscrutable Divine Will, he stopped at Dakshineswar.
   Totapuri, discovering at once that Sri Ramakrishna was prepared to be a student of Vedanta, asked to initiate him into its mysteries. With the permission of the Divine Mother, Sri Ramakrishna agreed to the proposal. But Totapuri explained that only a sannyasi could receive the teaching of Vedanta. Sri Ramakrishna agreed to renounce the world, but with the stipulation that the ceremony of his initiation into the monastic order be performed in secret, to spare the feelings of his old mother, who had been living with him at Dakshineswar.
  --
   From now on Sri Ramakrishna began to seek the company of devotees and holy men. He had gone through the storm and stress of spiritual disciplines and visions. Now he realized an inner calmness and appeared to others as a normal person. But he could not bear the company of worldly people or listen to their talk. Fortunately the holy atmosphere of Dakshineswar and the liberality of Mathur attracted monks and holy men from all parts of the country. Sadhus of all denominations — monists and dualists, Vaishnavas and Vedantists, Saktas and worshippers of Rama — flocked there in ever increasing numbers. Ascetics and visionaries came to seek Sri Ramakrishna's advice. Vaishnavas had come during the period of his Vaishnava sadhana, and Tantriks when he practised the disciplines of Tantra. Vedantists began to arrive after the departure of Totapuri. In the room of Sri Ramakrishna, who was then in bed with dysentery, the Vedantists engaged in scriptural discussions, and, forgetting his own physical suffering, he solved their doubts by referring directly to his own experiences. Many of the visitors were genuine spiritual souls, the unseen pillars of Hinduism, and their spiritual lives were quickened in no small measure by the sage of Dakshineswar. Sri Ramakrishna in turn learnt from them anecdotes concerning the ways and the conduct of holy men, which he subsequently narrated to his devotees and disciples. At his request Mathur provided him with large stores of food-stuffs, clothes, and so forth, for distribution among the wandering monks.
   "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."
  --
   Toward the end of 1866 he began to practise the disciplines of Islam. Under the direction of his Mussalman guru he abandoned himself to his new sadhana. He dressed as a Mussalman and repeated the name of Allah. His prayers took the form of the Islamic devotions. He forgot the Hindu gods and goddesses — even Kali — and gave up visiting the temples. He took up his residence outside the temple precincts. After three days he saw the vision of a radiant figure, perhaps Mohammed. This figure gently approached him and finally lost himself in Sri Ramakrishna. Thus he realized the Mussalman God. Thence he passed into communion with Brahman. The mighty river of Islam also led him back to the Ocean of the Absolute.
   --- CHRISTIANITY
  --
   We have now come to the end of Sri Ramakrishna's sadhana, the period of his spiritual discipline. As a result of his supersensuous experiences he reached certain conclusions regarding himself and spirituality in general. His conclusions about himself may be summarized as follows:
   First, he was an Incarnation of God, a specially commissioned person, whose spiritual experiences were for the benefit of humanity. Whereas it takes an ordinary man a whole life's struggle to realize one or two phases of God, he had in a few years realized God in all His phases.
   Second, he knew that he had always been a free soul, that the various disciplines through which he had passed were really not necessary for his own liberation but were solely for the benefit of others. Thus the terms liberation and bondage were not applicable to him. As long as there are beings who consider themselves bound. God must come down to earth as an Incarnation to free them from bondage, just as a magistrate must visit any part of his district in which there is trouble.
   Third, he came to foresee the time of his death. His words with respect to this matter were literally fulfilled.
  --
   The Brahmo leaders received much inspiration from their contact with Sri Ramakrishna. It broadened their religious views and kindled in their hearts the yearning for God-realization; it made them understand and appreciate the rituals and symbols of Hindu religion, convinced them of the manifestation of God in diverse forms, and deepened their thoughts about the harmony of religions. The Master, too, was impressed by the sincerity of many of the Brahmo devotees. He told them about his own realizations and explained to them the essence of his teachings, such as the necessity of renunciation, sincerity in the pursuit of one's own course of discipline, faith in God, the performance of one's duties without thought of results, and discrimination between the Real and the unreal.
   This contact with the educated and progressive Bengalis opened Sri Ramakrishna's eyes to a new realm of thought. Born and brought up in a simple village, without any formal education, and taught by the orthodox holy men of India in religious life, he had had no opportunity to study the influence of modernism on the thoughts and lives of the Hindus. He could not properly estimate the result of the impact of Western education on Indian culture. He was a Hindu of the Hindus, renunciation being to him the only means to the realization of God in life. From the Brahmos he learnt that the new generation of India made a compromise between God and the world. Educated young men were influenced more by the Western philosophers than by their own prophets. But Sri Ramakrishna was not dismayed, for he saw in this, too, the hand of God. And though he expounded to the Brahmos all his ideas about God and austere religious disciplines, yet he bade them accept from his teachings only as much as suited their tastes and temperaments.
   ^The term "woman and gold", which has been used throughout in a collective sense, occurs again and again in the teachings of Sri Ramakrishna to designate the chief impediments to spiritual progress. This favourite expression of the Master, "kaminikanchan", has often been misconstrued. By it he meant only "lust and greed", the baneful influence of which retards the aspirant's spiritual growth. He used the word "kamini", or "woman", as a concrete term for the sex instinct when addressing his man devotees. He advised women, on the other hand, to shun "man". "Kanchan", or "gold", symbolizes greed, which is the other obstacle to spiritual life.
   Sri Ramakrishna never taught his disciples to hate any woman, or womankind in general. This can be seen clearly by going through all his teachings under this head and judging them collectively. The Master looked on all women as so many images of the Divine Mother of the Universe. He paid the highest homage to womankind by accepting a woman as his guide while practising the very profound spiritual disciplines of Tantra. His wife, known and revered as the Holy Mother, was his constant companion and first disciple. At the end of his spiritual practice he literally worshipped his wife as the embodiment of the Goddess Kali, the Divine Mother. After his passing away the Holy Mother became the spiritual guide not only of a large number of householders, but also of many monastic members of the Ramakrishna Order.
   --- THE MASTER'S YEARNING FOR HIS OWN DEVOTEES
  --
   To those who became his intimate disciples the Master was a friend, companion, and playmate. Even the chores of religious discipline would be lightened in his presence. The devotees would be so inebriated with pure joy in his company that they would have no time to ask themselves whether he was an Incarnation, a perfect soul, or a yogi. His very presence was a great teaching; words were superfluous. In later years his disciples remarked that while they were with him they would regard him as a comrade, but afterwards would tremble to think of their frivolities in the presence of such a great person. They had convincing proof that the Master could, by his mere wish, kindle in their hearts the love of God and give them His vision.
   Through all this fun and frolic, this merriment and frivolity, he always kept before them the shining ideal of God-Consciousness and the path of renunciation. He prescribed ascents steep or graded according to the powers of the climber. He permitted no compromise with the basic principles of purity. An aspirant had to keep his body, mind, senses, and soul unspotted; had to have a sincere love for God and an ever mounting spirit of yearning. The rest would be done by the Mother.
  --
   The first two householder devotees to come to Dakshineswar were Ramchandra Dutta and Manomohan Mitra. A medical practitioner and chemist, Ram was sceptical about God and religion and never enjoyed peace of soul. He wanted tangible proof of God's existence. The Master said to him: "God really" exists. You don't see the stars in the day-time, but that doesn't mean that the stars do not exist. There is butter in milk. But can anybody see it by merely looking at the milk? To get butter you must churn milk in a quiet and cool place. You cannot realize God by a mere wish; you must go through some mental disciplines." By degrees the Master awakened Ram's spirituality and the latter became one of his foremost lay disciples. It was Ram who introduced Narendranath to Sri Ramakrishna. Narendra was a relative of Ram.
   Manomohan at first met with considerable opposition from his wife and other relatives, who resented his visits to Dakshineswar. But in the end the unselfish love of the Master triumphed over worldly affection. It was Manomohan who brought Rakhal to the Master.
  --
   One day Girish felt depressed because he was unable to submit to any routine of spiritual discipline. In an exalted mood the Master said to him: "All right, give me your power of attorney. Henceforth I assume responsibility for you. You need not do anything." Girish heaved a sigh of relief. He felt happy to think that Sri Ramakrishna had assumed his spiritual responsibilities. But poor Girish could not then realize that He also, on his part, had to give up his freedom and make of himself a puppet in Sri Ramakrishna's hands. The Master began to discipline him according to this new attitude. One day Girish said about a trifling matter, "Yes, I shall do this." "No, no!" the Master corrected him. "You must not speak in that egotistic manner. You should say, 'God willing, I shall do it.'" Girish understood. Thenceforth he tried to give up all idea of personal responsibility and surrender himself to the Divine Will. His mind began to dwell constantly on Sri Ramakrishna. This unconscious meditation in time chastened his turbulent spirit.
   The householder devotees generally visited Sri Ramakrishna on Sunday afternoons and other holidays. Thus a brotherhood was gradually formed, and the Master encouraged their fraternal feeling. Now and then he would accept an invitation to a devotee's home, where other devotees would also be invited. Kirtan would be arranged and they would spend hours in dance and devotional music. The Master would go into trances or open his heart in religious discourses and in the narration of his own spiritual experiences. Many people who could not go to Dakshineswar participated in these meetings and felt blessed. Such an occasion would be concluded with a sumptuous feast.
  --
   Mahimacharan and Pratap Hazra were two devotees outstanding for their pretentiousness and idiosyncrasies. But the Master showed them his unfailing love and kindness, though he was aware of their shortcomings. Mahimacharan Chakravarty had met the Master long before the arrival of the other disciples. He had had the intention of leading a spiritual life, but a strong desire to acquire name and fame was his weakness. He claimed to have been initiated by Totapuri and used to say that he had been following the path of knowledge according to his guru's instructions. He possessed a large library of English and Sanskrit books. But though he pretended to have read them, most of the leaves were uncut. The Master knew all his limitations, yet enjoyed listening to him recite from the Vedas and other scriptures. He would always exhort Mahima to meditate on the meaning of the scriptural texts and to practise spiritual discipline.
   Pratap Hazra, a middle-aged man, hailed from a village near Kamarpukur. He was not altogether unresponsive to religious feelings. On a moment's impulse he had left his home, aged mother, wife, and children, and had found shelter in the temple garden at Dakshineswar, where he intended to lead a spiritual life. He loved to argue, and the Master often pointed him out as an example of barren argumentation. He was hypercritical of others and cherished an exaggerated notion of his own spiritual advancement. He was mischievous and often tried to upset the minds of the Master's young disciples, criticizing them for their happy and joyous life and asking them to devote their time to meditation. The Master teasingly compared Hazra to Jatila and Kutila, the two women who always created obstructions in Krishna's sport with the gopis, and said that Hazra lived at Dakshineswar to "thicken the plot" by adding complications.
  --
   Gangadhar, Harinath's friend, also led the life of a strict brahmachari, eating vegetarian food cooked by his own hands and devoting himself to the study of the scriptures. He met the Master in 1884 and soon became a member of his inner circle. The Master praised his ascetic habit and attributed it to the spiritual disciplines of his past life. Gangadhar became a close companion of Narendra.
   --- HARIPRASANNA
  --
   With his woman devotees Sri Ramakrishna established a very sweet relationship. He himself embodied the tender traits of a woman: he had dwelt on the highest plane of Truth, where there is not even the slightest trace of sex; and his innate purity evoked only the noblest emotion in men and women alike. His woman devotees often said: "We seldom looked on Sri Ramakrishna as a member of the male sex. We regarded him as one of us. We never felt any constraint before him. He was our best confidant." They loved him as their child, their friend, and their teacher. In spiritual discipline he advised them to renounce lust and greed and especially warned them not to fall into the snares of men.
   --- GOPAL MA
  --
   In 1881 Hriday was dismissed from service in the Kali temple, for an act of indiscretion, and was ordered by the authorities never again to enter the garden. In a way the hand of the Divine Mother may be seen even in this. Having taken care of Sri Ramakrishna during the stormy days of his spiritual discipline, Hriday had come naturally to consider himself the sole guardian of his uncle. None could approach the Master without his knowledge. And he would be extremely jealous if Sri Ramakrishna paid attention to anyone else. Hriday's removal made it possible for the real devotees of the Master to approach him freely and live with him in the temple garden.
   During the week-ends the householders, enjoying a respite from their office duties, visited the Master. The meetings on Sunday afternoons were of the nature of little festivals. Refreshments were often served. Professional musicians now and then sang devotional songs. The Master and the devotees sang and danced, Sri Ramakrishna frequently going into ecstatic moods. The happy memory of such a Sunday would linger long in the minds of the devotees. Those whom the Master wanted for special instruction he would ask to visit him on Tuesdays and Saturdays. These days were particularly auspicious for the worship of Kali.
  --
   At Syampukur the devotees led an intense life. Their attendance on the Master was in itself a form of spiritual discipline. His mind was constantly soaring to an exalted plane of consciousness. Now and then they would catch the contagion of his spiritual fervour. They sought to divine the meaning of this illness of the Master, whom most of them had accepted as an Incarnation of God. One group, headed by Girish with his robust optimism and great power of imagination, believed that the illness was a mere pretext to serve a deeper purpose. The Master had willed his illness in order to bring the devotees together and promote solidarity among them. As soon as this purpose was served, he would himself get rid of the disease. A second group thought that the Divine Mother, in whose hand the Master was an instrument, had brought about this illness to serve Her own mysterious ends. But the young rationalists, led by Narendra, refused to ascribe a
   supernatural cause to a natural phenomenon. They believed that the Master's body, a material thing, was subject, like all other material things, to physical laws. Growth, development, decay, and death were laws of nature to which the Master's body could not but respond. But though holding differing views, they all believed that it was to him alone that they must look for the attainment of their spiritual goal.
  --
   It was noticed at this time that some of the devotees were making an unbridled display of their emotions. A number of them, particularly among the householders, began to cultivate, though at first unconsciously, the art of shedding tears, shaking the body, contorting the face, and going into trances, attempting thereby to imitate the Master. They began openly to declare Sri Ramakrishna a Divine Incarnation and to regard themselves as his chosen people, who could neglect religious disciplines with impunity. Narendra's penetrating eye soon sized up the situation. He found out that some of these external manifestations were being carefully practised at home, while some were the outcome of malnutrition, mental weakness, or nervous debility. He mercilessly exposed the devotees who were pretending to have visions, and asked all to develop a healthy religious spirit. Narendra sang inspiring songs for the younger devotees, read with them the Imitation of Christ and the Gita, and held before them the positive ideals of spirituality.
   --- LAST DAYS AT COSSIPORE
  --
   It took the group only a few days to become adjusted to the new environment. The Holy Mother, assisted by Sri Ramakrishna's niece, Lakshmi Devi, and a few woman devotees, took charge of the cooking for the Master and his attendants. Surendra willingly bore the major portion of the expenses, other householders contributing according to their means. Twelve disciples were constant attendants of the Master: Narendra, Rakhal, Baburam, Niranjan, Jogin, Latu, Tarak, the-elder Gopal, Kali, Sashi, Sarat, and the younger Gopal. Sarada, Harish, Hari, Gangadhar, and Tulasi visited the Master from time to time and practised sadhana at home. Narendra, preparing for his law examination, brought his books to the garden house in order to continue his studies during the infrequent spare moments. He encouraged his brother disciples to intensify their meditation, scriptural studies, and other spiritual disciplines. They all forgot their relatives and their
   worldly duties.
   Among the attendants Sashi was the embodiment of service. He did not practise meditation, japa, or any of the other disciplines followed by his brother devotees. He was convinced that service to the guru was the only religion for him. He forgot food and rest and was ever ready at the Master's bedside.
   Pundit Shashadhar one day suggested to the Master that the latter could remove the illness by concentrating his mind on the throat, the scriptures having declared that yogis had power to cure themselves in that way. The Master rebuked the pundit. "For a scholar like you to make such a proposal!" he said. "How can I withdraw the mind from the Lotus Feet of God and turn it to this worthless cage of flesh and blood?" "For our sake at least", begged Narendra and the other disciples. "But", replied Sri Ramakrishna, do you think I enjoy this suffering? I wish to recover, but that depends on the Mother."

0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
     discipline less than Loyola's-in short, any man
     who falls far short of MYSELF-I am against

0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Besides undergoing spiritual disciplines at the feet of the Master, M. used to go to holy places during the Master's lifetime itself and afterwards too as a part of his Sdhan.
  He was one of the earliest of the disciples to visit Kamarpukur, the birthplace of the Master, in the latter's lifetime itself; for he wished to practise contemplation on the Master's early life in its true original setting. His experience there is described as follows by Swami Nityatmananda: "By the grace of the Master, he saw the entire Kamarpukur as a holy place bathed in an effulgent Light. Trees and creepers, beasts and birds and men all were made of effulgence. So he prostrated to all on the road. He saw a torn cat, which appeared to him luminous with the Light of Consciousness. Immediately he fell to the ground and saluted it" (M The Apostle and the Evangelist by Swami Nityatmananda vol. I. P. 40.) He had similar experience in Dakshineswar also. At the instance of the Master he also visited Puri, and in the words of Swami Nityatmananda, "with indomitable courage, M. embraced the image of Jagannath out of season."

0.01 - Letters from the Mother to Her Son, #Some Answers From The Mother, #The Mother, #Integral Yoga
  is free to organise his life as he pleases, the discipline is reduced
  to the minimum that is indispensable to organise the existence

0.03 - The Threefold Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  This mixing with life may, however, be pursued for the sake of the individual mind and with an entire indifference to the forms of the material existence or the uplifting of the race. This indifference is seen at its highest in the Epicurean discipline and is not entirely absent from the Stoic; and even altruism does the works of compassion more often for its own sake than for the sake of the world it helps. But this too is a limited fulfilment. The progressive mind is seen at its noblest when it strives to elevate the whole race to its own level whether by sowing broadcast the image of its own thought and fulfilment or by changing the material life of the race into fresh forms, religious, intellectual, social or political, intended to represent more nearly that ideal of truth, beauty, justice, righteousness with which the man's own soul is illumined. Failure in such a field matters little; for the mere attempt is dynamic and creative. The struggle of Mind to elevate life is the promise and condition of the conquest of life by that which is higher even than Mind.
  That highest thing, the spiritual existence, is concerned with what is eternal but not therefore entirely aloof from the transient. For the spiritual man the mind's dream of perfect beauty is realised in an eternal love, beauty and delight that has no dependence and is equal behind all objective appearances; its dream of perfect Truth in the supreme, self-existent, self-apparent and eternal Verity which never varies, but explains and is the secret of all variations and the goal of all progress; its dream of perfect action in the omnipotent and self-guiding Law that is inherent for ever in all things and translates itself here in the rhythm of the worlds. What is fugitive vision or constant effort of creation in the brilliant Self is an eternally existing Reality in the Self that knows2 and is the Lord.

0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
  grateful to her for having taught me the discipline and the necessity of self-forgetfulness through concentration on what one
  is doing.
  --
  I want a discipline.
  This is quite excellent and I approve of it. Without outer and
  inner discipline, one can achieve nothing in life, either spiritually
  or materially. All those who have been able to create something
  --
  how to discipline themselves.
  Always with you in all love.
  --
  healthy. For that, you must follow a physical discipline: sleep
  regularly, eat regularly, exercise regularly, etc., etc. And unfortunately you refuse all discipline. This makes my task very
  difficult.
  --
  life and all the discipline it entails - in short, the search for and
  realisation of the Divine - must be the most important thing to
  --
  that perseverance in study and the acceptance of a discipline of
  work and order in life will be a powerful help to you in renewing

0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Hathayoga and Rajayoga are thus successively practised. And in a recent unique example, in the life of Ramakrishna Paramhansa, we see a colossal spiritual capacity first driving straight to the divine realisation, taking, as it were, the kingdom of heaven by violence, and then seizing upon one Yogic method after another and extracting the substance out of it with an incredible rapidity, always to return to the heart of the whole matter, the realisation and possession of God by the power of love, by the extension of inborn spirituality into various experience and by the spontaneous play of an intuitive knowledge. Such an example cannot be generalised. Its object also was special and temporal, to exemplify in the great and decisive experience of a master-soul the truth, now most necessary to humanity, towards which a world long divided into jarring sects and schools is with difficulty labouring, that all sects are forms and fragments of a single integral truth and all disciplines labour in their different ways towards one supreme experience. To know, be and possess
  The Conditions of the Synthesis
  --
  Yogic disciplines and seizing rather on some central principle common to all which will include and utilise in the right place and proportion their particular principles, and on some central dynamic force which is the common secret of their divergent methods and capable therefore of organising a natural selection and combination of their varied energies and different utilities.
  This was the aim which we set before ourselves at first when we entered upon our comparative examination of the methods of
  --
  Will-in-Power executive in the universe. It was by learning and applying the intimate secrets of this Will-in-Power, its method, its Tantra, that the Tantric Yogin pursued the aims of his discipline, - mastery, perfection, liberation, beatitude. Instead of drawing back from manifested Nature and its difficulties, he confronted them, seized and conquered. But in the end, as is the general tendency of Prakriti, Tantric Yoga largely lost its principle in its machinery and became a thing of formulae and occult mechanism still powerful when rightly used but fallen from the clarity of their original intention.
  We have in this central Tantric conception one side of the truth, the worship of the Energy, the Shakti, as the sole effective force for all attainment. We get the other extreme in the Vedantic conception of the Shakti as a power of Illusion and in the search after the silent inactive Purusha as the means of liberation from the deceptions created by the active Energy. But in the integral conception the Conscious Soul is the Lord, the Nature-Soul is his executive Energy. Purusha is of the nature of Sat, the being of conscious self-existence pure and infinite; Shakti or Prakriti is of the nature of Chit, - it is power of the Purusha's self-conscious existence, pure and infinite. The relation of the two exists between the poles of rest and action. When the Energy is absorbed

0.06 - INTRODUCTION, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  In Chapter x, the Saint describes the discipline which the soul in this Dark
  Night must impose upon itself; this, as might be logically deduced from the Ascent,

0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Without discipline it is impossible to realise anything on the
  physical plane. If your heart were not willing to submit to the
  strict discipline of beating regularly and constantly, you would
  not be able to live upon earth.
  The great realisers have always been the great disciplined
  men.

0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Almost all the occult systems and disciplines aim at the
  development and mastery of the overmind.

0.09 - Letters to a Young Teacher, #Some Answers From The Mother, #The Mother, #Integral Yoga
  intellectual discipline, the way of knowledge, and by successive
  eliminations arrive at the one sole Truth, the Absolute beyond
  --
  Ashram, the conditions were a lot stricter and the discipline more rigorous. How and why have these conditions
  changed now?

01.01 - A Yoga of the Art of Life, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Here is the very heart of the mystery, the master-key to the problem. The advent of the superhuman or divine race, however stupendous or miraculous the phenomenon may appear to be, can become a thing of practical actuality, precisely because it is no human agency that has undertaken it but the Divine himself in his supreme potency and wisdom and love. The descent of the Divine into the ordinary human nature in order to purify and transform it and be lodged there is the whole secret of the sadhana in Sri Aurobindo's Yoga. The sadhaka has only to be quiet and silent, calmly aspiring, open and acquiescent and receptive to the one Force; he need not and should not try to do things by his independent personal effort, but get them done or let them be done for him in the dedicated consciousness by the Divine Master and Guide. All other Yogas or spiritual disciplines in the past envisaged an ascent of the consciousness, its sublimation into the consciousness of the Spirit and its fusion and dissolution there in the end. The descent of the Divine Consciousness to prepare its definitive home in the dynamic and pragmatic human nature, if considered at all, was not the main theme of the past efforts and achievements. Furthermore, the descent spoken of here is the descent, not of a divine consciousness for there are many varieties of divine consciousness but of the Divine's own consciousness, of the Divine himself with his Shakti. For it is that that is directly working out this evolutionary transformation of the age.
   It is not my purpose here to enter into details as to the exact meaning of the descent, how it happens and what are its lines of activity and the results brought about. For it is indeed an actual descent that happens: the Divine Light leans down first into the mind and begins its purificatory work therealthough it is always the inner heart which first recognises the Divine Presence and gives its assent to the Divine action for the mind, the higher mind that is to say, is the summit of the ordinary human consciousness and receives more easily and readily the Radiances that descend. From the Mind the Light filters into the denser regions of the emotions and desires, of life activity and vital dynamism; finally, it gets into brute Matter itself, the hard and obscure rock of the physical body, for that too has to be illumined and made the very form and figure of the Light supernal. The Divine in his descending Grace is the Master-Architect who is building slowly and surely the many-chambered and many-storeyed edifice that is human nature and human life into the mould of the Divine Truth in its perfect play and supreme expression. But this is a matter which can be closely considered when one is already well within the mystery of the path and has acquired the elementary essentials of an initiate.
  --
   From a certain point of view, from the point of view of essentials and inner realities, it would appear that spirituality is, at least, the basis of the arts, if not the highest art. If art is meant to express the soul of things, and since the true soul of things is the divine element in them, then certainly spirituality, the discipline of coming in conscious contact with the Spirit, the Divine, must be accorded the regal seat in the hierarchy of the arts. Also, spirituality is the greatest and the most difficult of the arts; for it is the art of life. To make of life a perfect work of beauty, pure in its lines, faultless in its rhythm, replete with strength, iridescent: with light, vibrant with delightan embodiment of the Divine, in a wordis the highest ideal of spirituality; viewed the spirituality that Sri Aurobindo practisesis the ne plus ultra of artistic creation
   The Gita, II. 40

01.02 - Natures Own Yoga, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   For, till now Mind has been the last term of the evolutionary consciousness Mind as developed in man is the highest instrument built up and organised by Nature through which the self-conscious being can express itself. That is why the Buddha said: Mind is the first of all principles, Mind is the highest of all principles: indeed Mind is the constituent of all principlesmana puvvangam dhamm1. The consciousness beyond mind has not yet been made a patent and dynamic element in the life upon earth; it has been glimpsed or entered into in varying degrees and modes by saints and seers; it has cast its derivative illuminations in the creative activities of poets and artists, in the finer and nobler urges of heroes and great men of action. But the utmost that has been achieved, the summit reached in that direction, as exampled in spiritual disciplines, involves a withdrawal from the evolutionary cycle, a merging and an absorption into the static status that is altogether beyond it, that lies, as it were, at the other extreme the Spirit in itself, Atman, Brahman, Sachchidananda, Nirvana, the One without a second, the Zero without a first.
   The first contact that one has with this static supra-reality is through the higher ranges of the mind: a direct and closer communion is established through a plane which is just above the mind the Overmind, as Sri Aurobindo calls it. The Overmind dissolves or transcends the ego-consciousness which limits the being to its individualised formation bounded by an outward and narrow frame or sheath of mind, life and body; it reveals the universal Self and Spirit, the cosmic godhead and its myriad forces throwing up myriad forms; the world-existence there appears as a play of ever-shifting veils upon the face of one ineffable reality, as a mysterious cycle of perpetual creation and destructionit is the overwhelming vision given by Sri Krishna to Arjuna in the Gita. At the same time, the initial and most intense experience which this cosmic consciousness brings is the extreme relativity, contingency and transitoriness of the whole flux, and a necessity seems logically and psychologically imperative to escape into the abiding substratum, the ineffable Absoluteness.

01.03 - Sri Aurobindo and his School, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Evidently the eminent politician and his school of activism are labouring under a Himalayan confusion: when they speak of Sri Aurobindo, they really have in their mind some of the old schools of spiritual discipline. But one of the marked aspects of Sri Aurobindo's teaching and practice has been precisely his insistence on putting aside the inert and life-shunning quietism, illusionism, asceticism and monasticism of a latter-day and decadent India. These ideals are perhaps as much obstacles in his way as in the way of the activistic school. Only Sri Aurobindo has not had the temerity to say that it is a weakness to seek refuge in contemplation or to suggest that a Buddha was a weakling or a Shankara a poltroon.
   This much as regards what Sri Aurobindo is not doing; let us now turn and try to understand what he is doing. The distinguished man of action speaks of conquering Nature and fighting her. Adopting this war-like imagery, we can affirm that Sri Aurobindo's work is just such a battle and conquest. But the question is, what is nature and what is the kind of conquest that is sought, how are we to fight and what are the required arms and implements? A good general should foresee all this, frame his plan of campaign accordingly and then only take the field. The above-mentioned leader proposes ceaseless and unselfish action as the way to fight and conquer Nature. He who speaks thus does not know and cannot mean what he says.

01.03 - Yoga and the Ordinary Life, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  It is not helpful to abandon the ordinary life before the being is ready for the full spiritual life. To do so means to precipitate a struggle between the different elements and exasperate it to a point of intensity which the nature is not ready to bear. The vital elements in you have partly to be met by the discipline and experience of life, while keeping the spiritual aim in view and trying to govern life by it progressively in the spirit of Karmayoga.
  The best way to prepare oneself for the spiritual life when one has to live in the ordinary occupations and surroundings is to cultivate an entire equality and detachment and the samata of the Gita with the faith that the Divine is there and the Divine Will at work in all things even though at present under the conditions of a world of Ignorance. Beyond this are the Light and Ananda towards which life is working, but the best way for their advent and foundation in the individual being and nature is to grow in this spiritual equality. That would also solve your difficulty about things unpleasant and disagreeable. All unpleasantness should be faced with this spirit of samata.

01.04 - Sri Aurobindos Gita, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The supreme secret of the Gita, rahasyam uttamam, has presented itself to diverse minds in diverse forms. All these however fall, roughly speaking, into two broad groups of which one may be termed the orthodox school and the other the modem school. The orthodox school as represented, for example, by Shankara or Sridhara, viewed the Gita in the light of the spiritual discipline more or less current in those ages, when the purpose of life was held out to be emancipation from life, whether through desireless work or knowledge or devotion or even a combination of the three. The Modern School, on the other hand, represented by Bankim in Bengal and more thoroughly developed and systematised in recent times by Tilak, is inspired by its own Time-Spirit and finds in the Gita a gospel of life-fulfilment. The older interpretation laid stress upon a spiritual and religious, which meant therefore in the end an other-worldly discipline; the newer interpretation seeks to dynamise the more or less quietistic spirituality which held the ground in India of later ages, to set a premium upon action, upon duty that is to be done in our workaday life, though with a spiritual intent and motive.
   This neo-spirituality which might claim its sanction and authority from the real old-world Indian disciplinesay, of Janaka and Yajnavalkyalabours, however, in reality, under the influence of European activism and ethicism. It was this which served as the immediate incentive to our spiritual revival and revaluation and its impress has not been thoroughly obliterated even in the best of our modern exponents. The bias of the vital urge and of the moral imperative is apparent enough in the modernist conception of a dynamic spirituality. Fundamentally the dynamism is made to reside in the lan of the ethical man,the spiritual element, as a consciousness of supreme unity in the Absolute (Brahman) or of love and delight in God, serving only as an atmosphere for the mortal activity.
   Sri Aurobindo has raised action completely out of the mental and moral plane and has given it an absolute spiritual life. Action has been spiritualised by being carried back to its very source and origin, for it is the expression in life of God's own Consciousness-Energy (Chit-Shakti).

01.08 - Walter Hilton: The Scale of Perfection, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   This spiritual march or progress can also be described as a growing into the likeness of the Lord. His true self, his own image is implanted within us; he is there in the profoundest depth of our being as Jesus, our beloved and our soul rests in him in utmost bliss. We are aware neither of Jesus nor of his spouse, our soul, because of the obsession of the flesh, the turmoil raised by the senses, the blindness of pride and egoism. All that constitutes the first or old Adam, the image of Nought, the body of death which means at bottom the "false misruled love in to thyself." This self-love is the mother of sin, is sin itself. What it has to be replaced by is charity that is the true meaning of Christian charity, forgetfulness of self. "What is sin but a wanting and a forbearing of God." And the whole task, the discipline consists in "the shaping of Christ in you, the casting of sin through Christ." Who then is Christ, what is he? This knowledge you get as you advance from your sense-bound perception towards the inner and inmost seeing. As your outer nature gets purified, you approach gradually your soul, the scales fall off from your eyes too and you have the knowledge and "ghostly vision." Here too there are three degrees; first, you start with faith the senses can do nothing better than have faith; next, you rise to imagination which gives a sort of indirect touch or inkling of the truth; finally, you have the "understanding", the direct vision. "If he first trow it, he shall afterwards through grace feel it, and finally understand it."
   It is never possible for man, weak and bound as he is, to reject the thraldom of his flesh, he can never purify himself wholly by his own unaided strength. God in his infinite mercy sent his own son, an emanation created out of his substancehis embodied loveas a human being to suffer along with men and take upon himself the burden of their sins. God the Son lived upon earth as man and died as man. Sin therefore has no longer its final or definitive hold upon mankind. Man has been made potentially free, pure and worthy of salvation. This is the mystery of Christ, of God the Son. But there is a further mystery. Christ not only lived for all men for all time, whether they know him, recognise him or not; but he still lives, he still chooses his beloved and his beloved chooses him, there is a conscious acceptance on either side. This is the function of the Holy Ghost, the redeeming power of Love active in him who accepts it and who is accepted by it, the dynamic Christ-Consciousness in the true Christian.
   Indeed, the kernel of the mystic discipline and its whole bearingconsists in one and only one principle: to love Jhesu. All roads lead to Rome: all preparations, all trials lead to one realisation, love of God, God as a living person close to us, our friend and lover and master. The Christian mystic speaks almost in the terms of the Gita: Rise above your senses, give up your ego-hood, be meek and humble, it is Jesus within you, who embraces your soul: it is he who does everything for you and in you, give yourself up wholly into his hands. He will deliver you.
   The characteristic then of the path is a one-pointed concentration. Great stress is laid upon "oneliness", "onedness":that is to say, a perfect and complete withdrawal from the outside and the world; an unmixed solitude is required for the true experience and realisation to come. "A full forsaking in will of the soul for the love of Him, and a living of the heart to Him. This asks He, for this gave He." The rigorous exclusion, the uncompromising asceticism, the voluntary self-torture, the cruel dark night and the arid desert are necessary conditions that lead to the "onlyness of soul", what another prophet (Isaiah, XXIV, 16) describes as "My privity to me". In that secreted solitude, the "onlistead"the graphic language of the author calls itis found "that dignity and that ghostly fairness which a soul had by kind and shall have by grace." The utter beauty of the soul and its absolute love for her deity within her (which has the fair name of Jhesu), the exclusive concentration of the whole of the being upon one point, the divine core, the manifest Grace of God, justifies the annihilation of the world and life's manifold existence. Indeed, the image of the Beloved is always within, from the beginning to the end. It is that that keeps one up in the terrible struggle with one's nature and the world. The image depends upon the consciousness which we have at the moment, that is to say, upon the stage or the degree we have ascended to. At the outset, when we can only look through the senses, when the flesh is our master, we give the image a crude form and character; but even that helps. Gradually, as we rise, with the clearing of our nature, the image too slowly regains its original and true shape. Finally, in the inmost soul we find Jesus as he truly is: "an unchangeable being, a sovereign might, a sovereign soothfastness, sovereign goodness, a blessed life and endless bliss." Does not the Gita too say: "As one approaches Me, so do I appear to him."Ye yath mm prapadyante.
   Indeed, it would be interesting to compare and contrast the Eastern and Western approach to Divine Love, the Christian and the Vaishnava, for example. Indian spirituality, whatever its outer form or credal formulation, has always a background of utter unity. This unity, again, is threefold or triune and is expressed in those great Upanishadic phrases,mahvkyas,(1) the transcendental unity: the One alone exists, there is nothing else than theOneekamevdvityam; (2) the cosmic unity: all existence is one, whatever exists is that One, thereare no separate existences:sarvam khalvidam brahma neha nnsti kincaa; (3) That One is I, you too are that One:so' ham, tattvamasi; this may be called the individual unity. As I have said, all spiritual experiences in India, of whatever school or line, take for granted or are fundamentally based upon this sense of absolute unity or identity. Schools of dualism or pluralism, who do not apparently admit in their tenets this extreme monism, are still permeated in many ways with that sense and in some form or other take cognizance of the truth of it. The Christian doctrine too says indeed, 'I and my Father in Heaven are one', but this is not identity, but union; besides, the human soul is not admitted into this identity, nor the world soul. The world, we have seen, according to the Christian discipline has to be altogether abandoned, negatived, as we go inward and upward towards our spiritual status reflecting the divine image in the divine company. It is a complete rejection, a cutting off and casting away of world and life. One extreme Vedantic path seems to follow a similar line, but there it is not really rejection, but a resolution, not the rejection of what is totally foreign and extraneous, but a resolution of the external into its inner and inmost substance, of the effect into its original cause. Brahman is in the world, Brahman is the world: the world has unrolled itself out of the Brahmansi, pravttiit has to be rolled back into its, cause and substance if it is to regain its pure nature (that is the process of nivitti). Likewise, the individual being in the world, "I", is the transcendent being itself and when it withdraws, it withdraws itself and the whole world with it and merges into the Absolute. Even the Maya of the Mayavadin, although it is viewed as something not inherent in Brahman but superimposed upon Brahman, still, has been accepted as a peculiar power of Brahman itself. The Christian doctrine keeps the individual being separate practically, as an associate or at the most as an image of God. The love for one's neighbour, charity, which the Christian discipline enjoins is one's love for one's kind, because of affinity of nature and quality: it does not dissolve the two into an integral unity and absolute identity, where we love because we are one, because we are the One. The highest culmination of love, the very basis of love, according to the Indian conception, is a transcendence of love, love trans-muted into Bliss. The Upanishad says, where one has become the utter unity, who loves whom? To explain further our point, we take two examples referred to in the book we are considering. The true Christian, it is said, loves the sinner too, he is permitted to dislike sin, for he has to reject it, but he must separate from sin the sinner and love him. Why? Because the sinner too can change and become his brother in spirit, one loves the sinner because there is the possibility of his changing and becoming a true Christian. It is why the orthodox Christian, even such an enlightened and holy person as this mediaeval Canon, considers the non-Christian, the non-baptised as impure and potentially and fundamentally sinners. That is also why the Church, the physical organisation, is worshipped as Christ's very body and outside the Church lies the pagan world which has neither religion nor true spirituality nor salvation. Of course, all this may be symbolic and it is symbolic in a sense. If Christianity is taken to mean true spirituality, and the Church is equated with the collective embodiment of that spirituality, all that is claimed on their behalf stands justified. But that is an ideal, a hypothetical standpoint and can hardly be borne out by facts. However, to come back to our subject, let us ow take the second example. Of Christ himself, it is said, he not only did not dislike or had any aversion for Judas, but that he positively loved the traitor with a true and sincere love. He knew that the man would betray him and even when he was betraying and had betrayed, the Son of Man continued to love him. It was no make-believe or sham or pretence. It was genuine, as genuine as anything can be. Now, why did he love his enemy? Because, it is said, the enemy is suffered by God to do the misdeed: he has been allowed to test the faith of the faithful, he too has his utility, he too is God's servant. And who knows even a Judas would not change in the end? Many who come to scoff do remain to pray. But it can be asked, 'Does God love Satan too in the same way?' The Indian conception which is basically Vedantic is different. There is only one reality, one truth which is viewed differently. Whether a thing is considered good or evil or neutral, essentially and truly, it is that One and nothing else. God's own self is everywhere and the sage makes no difference between the Brahmin and the cow and the elephant. It is his own self he finds in every person and every objectsarvabhtsthitam yo mm bhajati ekatvamsthitah"he has taken his stand upon oneness and loves Me in all beings."2
   This will elucidate another point of difference between the Christian's and the Vaishnava's love of God, for both are characterised by an extreme intensity and sweetness and exquisiteness of that divine feeling. This Christian's, however, is the union of the soul in its absolute purity and simplicity and "privacy" with her lord and master; the soul is shred here of all earthly vesture and goes innocent and naked into the embrace of her Beloved. The Vaishnava feeling is richer and seems to possess more amplitude; it is more concrete and less ethereal. The Vaishnava in his passionate yearning seeks to carry as it were the whole world with him to his Lord: for he sees and feels Him not only in the inmost chamber of his soul, but meets Him also in and I through his senses and in and through the world and its objects around. In psychological terms one can say that the Christian realisation, at its very source, is that of the inmost soul, what we call the "psychic being" pure and simple, referred to in the book we are considering; as: "His sweet privy voice... stirreth thine heart full stilly." Whereas the Vaishnava reaches out to his Lord with his outer heart too aflame with passion; not only his inmost being but his vital being also seeks the Divine. This bears upon the occult story of man's spiritual evolution upon earth. The Divine Grace descends from the highest into the deepest and from the deepest to the outer ranges of human nature, so that the whole of it may be illumined and transformed and one day man can embody in his earthly life the integral manifestation of God, the perfect Epiphany. Each religion, each line of spiritual discipline takes up one limb of manone level or mode of his being and consciousness purifies it and suffuses it with the spiritual and divine consciousness, so that in the end the whole of man, in his integral living, is recast and remoulded: each discipline is in charge of one thread as it were, all together weave the warp and woof in the evolution of the perfect pattern of a spiritualised and divinised humanity.
   The conception of original sin is a cardinal factor in Christian discipline. The conception, of sinfulness is the very motive-power that drives the aspirant. "Seek tensely," it is said, "sorrow and sigh deep, mourn still, and stoop low till thine eye water for anguish and for pain." Remorse and grief are necessary attendants; the way of the cross is naturally the calvary strewn with pain and sorrow. It is the very opposite of what is termed the "sunlit path" in spiritual ascension. Christian mystics have made a glorious spectacle of the process of "dying to the world." Evidently, all do not go the whole length. There are less gloomy and happier temperaments, like the present one, for example, who show an unusual balance, a sturdy common sense even in the midst of their darkest nights, who have chalked out as much of the sunlit path as is possible in this line. Thus this old-world mystic says: it is true one must see and admit one's sinfulness, the grosser and apparent and more violent ones as well as all the subtle varieties of it that are in you or rise up in you or come from the Enemy. They pursue you till the very end of your journey. Still you need not feel overwhelmed or completely desperate. Once you recognise the sin in you, even the bare fact of recognition means for you half the victory. The mystic says, "It is no sin as thou feelest them." The day Jesus gave himself away on the Cross, since that very day you are free, potentially free from the bondage of sin. Once you give your adherence to Him, the Enemies are rendered powerless. "They tease the soul, but they harm not the soul". Or again, as the mystic graphically phrases it: "This soul is not borne in this image of sin as a sick man, though he feel it; but he beareth it." The best way of dealing with one's enemies is not to struggle and "strive with them." The aspirant, the lover of Jesus, must remember: "He is through grace reformed to the likeness of God ('in the privy substance of his soul within') though he neither feel it nor see it."
   If you are told you are still full of sins and you are not worthy to follow the path, that you must go and work out your sins first, here is your answer: "Go shrive thee better: trow not this saying, for it is false, for thou art shriven. Trust securely that thou art on the way, and thee needeth no ransacking of shrift for that that is passed, hold forth thy way and think on Jerusalem." That is to say, do not be too busy with the difficulties of the moment, but look ahead, as far as possible, fix your attention upon the goal, the intermediate steps will become easy. Jerusalem is another name of the Love of Jesus or the Bliss in Heaven. Grow in this love, your sins will fade away of themselves. "Though thou be thrust in an house with thy body, nevertheless in thine heart, where the stead of love is, thou shouldst be able to have part of that love... " What exquisite utterance, what a deep truth!

01.09 - William Blake: The Marriage of Heaven and Hell, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The ideal was Blake's. It will not sound so revolting if we understand what the poet meant by Hell. Hell, he explains, is simply the body, the Energy of Lifehell, because body and life on earth were so considered by the orthodox Christianity. The Christian ideal demands an absolute denial and rejection of life. Fulfilment is elsewhere, in heaven alone. That is, as we know, the ideal of the ascetic. The life of the spirit (in heaven) is a thing away from and stands against the life of the flesh (on earth). In the face of this discipline, countering it, Blake posited a union, a marriage of the two, considered incompatibles and incommensurables. Enfant terrible that he was, he took an infinite delight in a spirit of contradiction and went on expatiating on the glory of the misalliance. He declared a new apocalypse and said that Lucifer, the one called Satan, was the real God, the so-called Messiah the fake one: the apparent Milton spoke in praise of God and in dispraise of Satan, but the real, the esoteric Milton glorified Satan, who is the true God and minimised or caricatured the counterfeit or shadow God. Here is Blakean Bible in a nutshell:
   But first the notion that man has a body distinct from his soul is to be expunged.. . . If the doors of perception were cleansed everything would appear to man as it is, infinite.

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  It is impossible. Each one has his own taste and his own temperament. Nothing can be done without discipline - the whole of
  life is a discipline.
  20 September 1962
  --
  Would it not be better to have a basic discipline here
  instead of so much freedom, a freedom we are not able
  --
  thought) against the very little discipline that is demanded when
  it is utterly indispensable, as in physical education, for example.
  --
  those. Will You take me and discipline me?
  My child, that is exactly what I have been trying to do for quite
  --
  To discipline one's life is not easy, even for those who are
  strong, severe with themselves, courageous and enduring.
  But before trying to discipline one's whole life, one should
  at least try to discipline one activity, and persist until one succeeds.
  13 October 1963
  --
  A sadhak is one who has chosen a yogic discipline and
  practises it. There are desireless men who are not pursuing any
  --
  Just as there are tangible and concrete bodily exercises and disciplines for physical culture, is there not
  something tangible and concrete for the progress of the
  --
  its own discipline in all its details. All that can be studied, learned
  and practised. But according to Sri Aurobindo's teaching, each
  --
  integral yoga to find their own discipline, based on the ancient
  knowledge but adapted to the needs and the condition of each
  --
  This means that you are not yet ready for a spiritual discipline
  and that you must wait until life has moulded you a little more
  --
  Until I am ready for a spiritual discipline, what
  should I do, apart from aspiring that the Mother may
  --
  method or discipline to be followed?
  Everything is possible. All paths lead to the goal provided they
  --
  have here, is the moral constraint of an external discipline.
  Here one is free and the only constraint is the one that one
  --
  How can one practise yogic disciplines without believing in God or the Divine?31
  Why? It is very easy. Because these are only words. When one
  --
  is coordinated and disciplined, the protection acts. But when an
  individual acts independently, the protection acts only in the
  --
  Sincerity, courage, discipline, endurance, absolute faith in the
  Divine work and unshakable trust in the Divine Grace. All

01.11 - The Basis of Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   However, coming to historical times, we see wave after wave of the most heterogeneous and disparate elementsSakas and Huns and Greeks, each bringing its quota of exotic materialenter into the oceanic Indian life and culture, lose their separate foreign identity and become part and parcel of the common whole. Even so,a single unitary body was formed out of such varied and shifting materialsnot in the political, but in a socio-religious sense. For a catholic religious spirit, not being solely doctrinal and personal, admitted and embraced in its supple and wide texture almost an infinite variety of approaches to the Divine, of forms and norms of apprehending the Beyond. It has been called Hinduism: it is a vast synthesis of multiple affiliations. It expresses the characteristic genius of India and hence Hinduism and Indianism came to be looked upon as synonymous terms. And the same could be defined also as Vedic religion and culture, for its invariable basis the bed-rock on which it stood firm and erectwas the Vedas, the Knowledge seen by the sages. But there had already risen a voice of dissidence and discord that of Buddha, not so much, perhaps, of Buddha as of Buddhism. The Buddhistic enlightenment and discipline did not admit the supreme authority of the Vedas; it sought other bases of truth and reality. It was a great denial; and it meant and worked for a vital schism. The denial of the Vedas by itself, perhaps, would not be serious, but it became so, as it was symptomatic of a deeper divergence. Denying the Vedas, the Buddhistic spirit denied life. It was quite a new thing in the Indian consciousness and spiritual discipline. And it left such a stamp there that even today it stands as the dominant character of the Indian outlook. However, India's synthetic genius rose to the occasion and knew how to bridge the chasm, close up the fissure, and present again a body whole and entire. Buddha became one of the Avataras: the discipline of Nirvana and Maya was reserved as the last duty to be performed at the end of life, as the culmination of a full-length span of action and achievement; the way to Moksha lay through Dharma and Artha and Kama, Sannyasa had to be built upon Brahmacharya and Garhasthya. The integral ideal was epitomized by Kalidasa in his famous lines about the character of the Raghus:
   They devoted themselves to study in their boyhood, in youth they pursued the objects of life; when old they took to spiritual austerities, and in the end they died united with the higher consciousness.

0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  to follow a discipline to obtain it?
  Spontaneity in feelings and action comes from a permanent contact with the psychic, which brings order into the thoughts and

0.12 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  development and discipline of the consciousness.
  Blessings.
  --
  obstacles. But it first has to be disciplined, and this it consents
  to only when the Divine is its master.

0 1954-08-25 - what is this personality? and when will she come?, #Agenda Vol 01, #unset, #Zen
   Sadhana: yogic discipline or effort.
   Mother received each disciple individually on his birthday.

0 1957-10-08, #Agenda Vol 01, #unset, #Zen
   There is no question of my abandoning the path and I remain convinced that the only goal in life is spiritual. But I need things to help me along the way: I am not yet ripe enough to depend upon inner strength alone. And when I speak of the forest or a boat, it is not only for the sake of adventure or the feeling of space, but also because they mean a discipline. Outer constraints and difficulties help me, they force me to remain concentrated around that which is best in me. In a sense, life here is too easy. Yet it is also too hard, for one must depend on ones own discipline I do not yet have that strength, I need to be helped by outer circumstances. The very difficulty of life in the outside world helps me to be disciplined, for it forces me to concentrate all my vital strength in effort. Here, this vital part is unemployed, so it acts foolishly, it strains at the leash.
   I doubt that a new experience outside can really resolve things, but I believe it might help me make it to the next stage and consolidate my inner life. And if you wish, I would return in a year or two.

0 1958-05-10, #Agenda Vol 01, #unset, #Zen
   Tapasya: yogic discipline or askesis.
   May 1, 1958.

0 1958-07-06, #Agenda Vol 01, #unset, #Zen
   But yesterday, in fact, I was looking (with all these mantras and these prayers and this whole vibration that has descended into the atmosphere, creating a state of constant calling in the atmosphere), and I remembered the old movements and how everything now has changed! I was also thinking of the old disciplines, one of which is to say, I am That.7 People were told to sit in meditation and repeat, I am That, to reach an identification. And it all seemed to me so obsolete, so childish, but at the same time a part of the whole. I looked, and it seemed so absurd to sit in meditation and say, I am That! I, what is this I who is That; what is this I, where is it? I was trying to find it, and I saw a tiny, microscopic point (to see it would almost require some gigantic instrument), a tiny, obscure point in an im-men-sity of Light, and that little point was the body. At the same timeit was absolutely simultaneous I saw the Presence of the Supreme as a very, very, very, VERY immense Being, within which was I in an attitude of (I was only a sensation, you see), an attitude (gesture of surrender) like this. There were no limits, yet at the same time, one felt the joy of being permeated, enveloped and of being able to widen, widen, widen indefinitelyto widen the whole being, from the highest consciousness to the most material consciousness. And then, at the same time, to look at this body and to see every cell, every atom vibrating with a divine, radiant Presence with all its Consciousness, all its Power, all its Will, all its Loveall, all, really and a joy! An extraordinary joy. And one did not disturb the other, nothing was contradictory and everything was felt at the same time. That was when I said, But truly! This body had to have the training it has had for more than seventy years to be able to bear all that without starting to cry out or dance or leap up or whatever it might be! No, it was calm (it was exultant, but it was very calm), and it remained in control of its movements and its words. In spite of the fact that it was really living in another world, it could apparently act normal due to this strenuous training in self-control by the REASONby the reasonover the whole being, which has tamed it and given it such a great cohesive power that I can BE in the experience, I can LIVE this experience, and at the same time respond with the most amiable of smiles to the most idiotic questions!
   And then, it always ends in the same way, by a canticle to the action of the grace: O, Lord! You are truly marvelous! All the experiences I have needed to pass through You have given to me, all the things I needed to do to make this body ready You have made me do, and always with the feeling that it was You who was making me do itand with the universal disapproval of all the right-minded humanity!

0 1958-08-29, #Agenda Vol 01, #unset, #Zen
   [Satprem would later part company with this Swami and follow a thorough tantric discipline with another guru who will henceforth be called X in the Agenda.]
   The mantra written upon each of the souvenirs1 from the Himalayas has a strong power of evoking the Supreme Mother.

0 1958-10-10, #Agenda Vol 01, #unset, #Zen
   Sadhana: yogic discipline. Sadhak: seeker.
   Mother added: 'The most beautiful part of the experience is missing... When I try to formulate something in too precise a way, all the vastness of the experience evaporates. The entire world is being revealed in all its organization down to the minutest details but everything simultaneouslyhow can that be explained? It's not possible.'

0 1958-11-27 - Intermediaries and Immediacy, #Agenda Vol 01, #unset, #Zen
   (Concerning the disciple's karma and the tantric discipline that he is following to dissolve this karma, Mother wonders why She herself had not been able to dissolve it directly and why it was necessary to resort to intermediaries)
   I am used to seeing the process or the working of things more from a spiritual point of view, something more universal, whereas this needs to be seen from a detailed, occult point of view.

0 1959-10-15, #Agenda Vol 01, #unset, #Zen
   Sweet Mother, I have such a yearning for everything in my consciousness to harmonize and for the tantric discipline, the japa, etc., not to separate me from you. I want to be your child, open to you, without any contradictions. I would like so much to find your almost physical Presence within me again, as before. May all be clear, pure, one.
   I would wish to be like Sujata, completely transparent, your child with her at your feet. Mother, help me. I need you. Sujata is healing something that was very painful in me, as though it were flayed or wounded, and which threw me into revolt. With this calming influence, I would like to begin a new life of self-giving. This change of residence is for me like the symbol of another change. Oh, Mother! may the painful road be over, and may all be achieved in the joy of your Will.

0 1960-09-20, #Agenda Vol 01, #unset, #Zen
   Actually, it was very different at that time because I was not even aware of any resistance or any difficulty in the outer being; it was automatic, the work was done automatically. Later on, when I had to do both thingswhat he had been doing as well as what I was doingit became rather complicated and I realized there were many what we could call gapsthings which had to be worked out, transformed, set right before the total work could be done without hindrance. So then I began. And several times I thought how unfortunate it was that I had never studied or pursued certain ancient Indian disciplines. Because, for example, when Sri Aurobindo and I were working to bring down the supramental forces, a descent from the mental plane to the vital plane, he was always telling me that everything I did (when we meditated together, when we worked)all my movements, all my gestures, all my postures, all my reactionswas absolutely tantric, as if I had pursued a tantric discipline. But it was spontaneous, it did not correspond to any knowledge, any idea, any will, nothing, and I thought it was like that simply because, as He knew, naturally I followed.
   Later on, when Sri Aurobindo left his body, I said to myself, If only I knew what he had known, it would be easier! So when Swami and later X came, I thought, I am going to take advantage of this opportunity. I had written to Swami that I was working on transforming the cells of the body and that I had noticed the work was going faster with Xs influence. So it was understood that X would help when he came thats how things began, and this idea has remained with X. But I have raced on I dont wait. Ive raced on, Ive gone like wildfire. And now the situation is reversed. What I wanted to find out, I found out. I experienced what I wanted to experience, but he is still He is very kind, actually, he wants really to help me. So, when I identified with him the other day during our meditation, I realized that he wanted to give silence, control and perfect peace to the physical mind. My own trick, if you will, is to have as little relationship with the physical mind as possible, to go up above and stay therethis (Mother indicates her forehead), silent, motionless, turned upwards, while That (gesture above the head) sees, acts, knows, decidesall is done from there. Only there can you feel at ease.
  --
   It gives discipline. Its an almost subconscious discipline of the character more than of thought.
   Especially at the beginning, Sri Aurobindo used to shatter to pieces all moral ideas (you know, as in the Aphorisms, for example). He shattered all those things, he shattered them, really shattered them to pieces. So theres a whole group of youngsters7 here who were brought up with this idea that we can do whatever we want, it doesnt matter in the least!that they need not bother about all those concepts of ordinary morality. Ive had a hard time making them understand that this morality can be abandoned only for a higher one So, one has to be careful not to give them the Power too soon.
   Its an almost physical discipline. Moreover, I have seen that the japa has an organizing effect on the subconscient, on the inconscient, on matter, on the bodys cellsit takes time, but by persistently repeating it, in the long run it has an effect. It is the same principle as doing daily exercises on the piano, for example. You keep mechanically repeating them, and in the end your hands are filled with consciousness it fills the body with consciousness.
   I have a hard time making X understand that I have work to do when Im with him. He doesnt understand that one can work.
   Of course not! A disciplined work, which to us seems important, is to him basically an ignorance. What is true to such a person is a contemplative, ecstatic lifealong with a sentiment of compassion and charity, so that nonetheless you spend a bit of your time helping out the poor brutes! But the true thing is ecstatic contemplation. As for those who are advanced and yet still attach some importance to workits irrational!
   The only way I can make him understand that I have work to do is to tell him, Mother asked me to do it; then he keeps quiet.

0 1960-10-25, #Agenda Vol 01, #unset, #Zen
   Its a discipline, a tremendous tapasya.9
   But its good to know in order to avoid this feeling of being crushed when things are still completely outside your control, this sense of fatality people havetheyre born, they live, they die: Nature is crushing and we are the playthings of something much bigger, much stronger than us that is the Falsehood.
  --
   Tapasya: asceticism, austerities, severe discipline.
   Asuras: demons of the mental plane.

0 1960-11-08, #Agenda Vol 01, #unset, #Zen
   So for persons who are severe and grave (there are two such examples here, but its not necessary to name them) There are beings who are grave, so serious, so sincere, who find it hypocritical; and when it borders on certain (how shall I put it?) vital excesses, they call it vice. There are others who have lived their entire lives in a yogic or religious discipline, and they see this as an obstacle, illusion, dirtyness (Mother makes a gesture of rejecting with disgust), but above all, its this terrible illusion that prevents you from nearing the Divine. And when I saw the way these two people here reacted, in fact, I said to myself, but you see, I FELT So strongly that this too is the Divine, it too is a way of getting out of something that has had its place in evolution, and still has a place, individually, for certain individuals. Naturally, if you remain there, you keep turning in circles; it will always be (not eternally, but indefinitely) the woman of my life, to take that as a symbol. But once youre out of it, you see that this had its place, its utilityit made you emerge from a kind of very animal-like wisdom and quietude that of the herd or of the being who sees no further than his daily round. It was necessary. We mustnt condemn it, we mustnt use harsh words.
   The mistake we make is to remain there too long, for if you spend your whole life in that, well, youll probably need many more lifetimes. But once the chance to get out of it comes, you can look at it with a smile and say, Yes, its really a sort of love for fiction!people love fiction, they want fiction, they need fiction! Otherwise its boring and all much too flat.

0 1960-11-15, #Agenda Vol 01, #unset, #Zen
   I had seen this earlier from another angle. In the beginning, when I started having the consciousness of immortality and when I brought together this true consciousness of immortality and the human conception of it (which is entirely different), I saw so clearly that when a human (even quite an ordinary human, one who is not a collectivity in himselfas is a writer, for example, or a philosopher or statesman) projects himself through his imagination into what he calls immortality (meaning an indefinite duration of time) he doesnt project himself alone but rather, inevitably and always, what is projected along with himself is a whole agglomeration, a collectivity or totality of things which represent the life and the consciousness of his present existence. And then I made the following experiment on a number of people; I said to them, Excuse me, but lets say that through a special discipline or a special grace your life were to continue indefinitely. What you would most likely extend into this indefinite future are the circumstances of your life, this formation you have built around yourself that is made up of people, relationships, activities, a whole collection of more or less living or inert things.
   But that CANNOT be extended as it is, for everything is constantly changing! And to be immortal, you have to follow this perpetual change; otherwise, what will naturally happen is what now happensone day you will die because you can no longer follow the change. But if you can follow it, then all this will fall from you! Understand that what will survive in you is something you dont know very well, but its the only thing that can survive and all the rest will keep falling off all the time Do you still want to be immortal?Not one in ten said yes! Once you are able to make them feel the thing concretely, they tell you, Oh no! Oh no! Since everything else is changing, the body might as well change too! What difference would it make! But what remains is THAT; THAT is what you must truly hold on to but then you must BE THAT, not this whole agglomeration. What you now call you is not THAT, its a whole collection of things..

0 1961-02-04, #Agenda Vol 02, #The Mother, #Integral Yoga
   Tapasya: ascetic or yogic discipline.
   Asura: demon of the mental plane embodying the forces of division and darkness.

0 1961-02-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   I replied very briefly in English. I havent brought my answer with me, but I can tell you right away that there are two signstwo certain, infallible signs. I know them through personal experience, for they are two things that can ONLY come with the supramental consciousness; without it, one cannot possess themno yogic effort, no discipline, no tapasya can give them to you, while they come almost automatically with the supramental consciousness.
   The first sign is perfect equality as Sri Aurobindo has described it (you must know it, theres a whole chapter on equality, samat, in The Synthesis of Yoga)exactly as he described it with such wonderful precision! But this equality (which is not equanimity) is a particular STATE where one relates to all things, outer and inner, and to each individual thing, in the same way. That is truly perfect equality: vibrations from things, from people, from contacts have no power to alter that state.

0 1961-03-04, #Agenda Vol 02, #The Mother, #Integral Yoga
   Sadhana: spiritual quest and discipline.
   A politician, disciple of Sri Aurobindo and friend of Jawaharlal Nehru.

0 1961-04-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   I have never written or spoken to X about this, but through mental contact I have told him I dont know how many times: Satprem has a work to accomplish that is INFINITELY more important than reciting mantras. If it can help him to discipline himself, fine, but its nothing more; he will not accomplish his work by reciting mantras. He has something to do and he will do it. I have hammered that into his head (Mother laughs).
   So, petit, see you tomorrow.

0 1961-06-06, #Agenda Vol 02, #The Mother, #Integral Yoga
   All yoga, all the yogas, mon petit, are amusements. Oh, all the disciplines are joys. But its not THAT.
   Its a nasty job.

0 1962-01-09, #Agenda Vol 03, #The Mother, #Integral Yoga
   Its a difficult problem to resolve, because at no price do I want to stop the discipline (the tapasya,2 to be precise). I dont want to stop. And both things together are clearly too much for a stupid little bodystupid mainly because it lives in tension.
   These past few days Ive had some interesting experiences from this standpoint. I had what is commonly called fever, but it wasnt feverit was a resurfacing from the subconscient of all the struggles, all the tensions this body has had for what will soon be eighty-three years. I went through a period in my life when the tension was tremendous, because it was psychological and vital as well as physical: a perpetual struggle against adverse forces; and during my stay in Japan, particularly oh, it was terrible! So at night, everything that had been part of that life in Japanpeople, things, movements, circumstancesall of it seemed to be surrounding my body in the form of vital3 vibrations, and to be taking the place of my present state, which had completely vanished. For hours during the night, the body was reliving all the terrible tensions it had during those four years in Japan. And I realized how much (because at the time you pay no attention; the consciousness is busy with something else and not concentrated on the body), how much the body resists and is tense. And just as I was realizing this, I had a communication with Sri Aurobindo: But youre keeping it up! he told me. Your body still has the habit of being tense. (Its much less now, of course; its quite different since the inner consciousness is in perfect peace, but the BODY keeps the habit of being tense.) For instance, in the short interval between the time I get up and the time I come down to the balcony,4 when I am getting ready (I have to get this body ready to come down) well, the body is tense about being ready in time. And thats why accidents happen at that moment. So the following morning I said, All right, no more tension, and I was exclusively concerned with keeping my body perfectly tranquil I was no later than usual! So its obviously just one of the bodys bad habits. Everything went off the same as usual, and since then things are better. But its a nasty habit.
  --
   Tapasya: yogic discipline.
   For Sri Aurobindo and Mother, the "vital" represents the regions or centers of consciousness below the mind, between the throat and the sex center, i.e. the whole region of emotions, feelings, passions, etc., which constitute the various expressions of Life-Energy.
  --
   Sadhana: spiritual discipline.
   The soul or portion of the Supreme in man which evolves from life to life until it becomes a fully conscious being.

0 1962-01-12 - supramental ship, #Agenda Vol 03, #The Mother, #Integral Yoga
   And, over and above this, for the realization to be total, there are two other conditions, which arent easy either. Intellectually, theyre not too difficult; in fact, for someone who has practiced yoga, followed a discipline (I am not speaking here of just anyone), theyre relatively easy. Psychologically too, given this equality, theres no great difficulty. But as soon as you come to the material plane the physical plane and then to the body, it isnt easy. These two conditions are first, the power to expand, to widen almost indefinitely, enabling you to widen to the dimensions of the supramental consciousness which is total. The supramental consciousness is the consciousness of the Supreme in his totality. By totality, I mean the Supreme in his aspect of Manifestation. Naturally, from a higher point of view, from the viewpoint of the essence the essence of that which in Manifestation becomes the Supermindwhats necessary is a capacity for total identification with the Supreme, not only in his aspect of Manifestation, but in his static or nirvanic aspect, outside of the Manifestation: Nonbeing. But in addition, one must be capable of identifying with the Supreme in the Becoming. And that implies both these things: an expansion that is nothing less than indefinite, and that should simultaneously be a total plasticity enabling one to follow the Supreme in his Becoming. You dont merely have to be as vast as the universe at one point in time, but indefinitely in the Becoming. These are the two conditions. They must be potentially present.
   Down to the vital, we are still in the realm of things that are more than feasible they are done. But on the material level it results in my misadventures of the other day.2
  --
   Not that the problem hasnt been partially solved: hatha yogis have solved it, partiallyprovided you do nothing else (thats the trouble). Yet having the knowledge, we should have the power to do whats necessary without making it our exclusive preoccupation. At any rate, this possibility is certainly not altogether unknown; for the first few months after I retired to my room,4 when I had cut all contact with the outside, it was working very well even extraordinarily so! Lots of disorders in my body were surmounted, and I had many fairly precise indications that if I continued like that long enough I would regain everything that had been lost, and with an even better equilibrium. I mean that the functional equilibrium was far superior. Only when I came back into contact with the world did it all come to a halt and begin to deteriorateall the more so as it was aggravated by this discipline of expansion making me constantlyCONSTANTLYabsorb mountains of difficulties to be resolved. And so.
   With the mind, its rather easyyou can put things back in order in five minutes, its not difficult. With the vital its already a bit more troublesome, it takes a little longer. But when you come to the material level, well. Theres a CONTAGION of wrong cellular functioning and a kind of internal disorganizationthings not staying in their proper places. Each vibration absorbed from the outside instantly creates a disorder, dislocates everything, creates wrong contacts and disrupts the organization; it sometimes takes HOURS to put it all back in order. Consequently, if I really want to make use of this bodys possibility without having to face the necessity of changing it because it cant follow along, then, materially, I would really need, as much as possible, to stop having to gulp down all sorts of things that drag me years backwards.

0 1962-02-06, #Agenda Vol 03, #The Mother, #Integral Yoga
   In Sri Aurobindo's play, Andromeda, daughter of the King of Syria, is condemned by her own people to be devoured by Poseidon, the Sea-god, for some impiety she had committed against him. The story is actually about the passage of a half-primitive tribe, living in terror of the old dark and cruel gods, to a more evolved and sunlit stage. Perseus, son of Diana and Zeus, and protected by Pallas Athene, goddess of wisdom and intelligence, comes to deliver Andromeda from the rock she is chained to (the rock symbolizes the Inconscient for the Rishis), and founds the religion of Athene, "... the Omnipotent / Made from His being to lead and discipline / The immortal spirit of man, till it attain / To order and magnificent mastery / Of all his outward world" (in the words of Sri Aurobindo). It is the force of progress pitted against the old priests of the old religions, symbolized by the cruel and ambitious Polydaon. Here Mother is scrutinizing an old problem"Always the same problem"that she must have encountered in many existences (Egypt included) and would encounter again eleven years later: the acceptance of the death she is forced into as the Supreme's Will, and then this "love of Life" she twice mentions here.
   ***

0 1962-02-13, #Agenda Vol 03, #The Mother, #Integral Yoga
   But he doesnt want me to note it down. Its not simply that I dont have the time, he doesnt want me to. When I wake up (not wake up, when I come out of that state), there are no lapses of consciousness. This is something I have acquired through lifelong discipline I have no lapses. Things dont suddenly go away, poof! They remain very clear I go from one state to another with no impression of a gap. But I see his action: he replaces the precise memory of what has been said and done by a sort of atmosphere, a sensation that stays with me all day long.
   Sometimes a particular image lingers, as a key to the atmosphere.
  --
   In fact, in the Agenda conversations of 1958 and '59 (never noted by Satprem because he believed them too "personal"), Mother mentioned this as one of the main reasons for encouraging his tantric discipline. He even set out for the Himalayas, like a knight of yore, with the idea of bringing back to Mother the secrets of transformation; and Mother indicated to him the spot where one of her former bodies lay in a Himalayan cave, petrified by a mineral spring. But the secret of the new species can manifestly not be found through any "trick" tantric or otherwiseone's very nature must change. No one could help Mother because if someone "knew," it would already be done.
   Mother means that it wasn't possible for Sri Aurobindo to continue.

0 1962-02-27, #Agenda Vol 03, #The Mother, #Integral Yoga
   When one is identified with the Supreme, there is a place where all is unequivocally known: in the past, in the present, in the future and everywhere. But when they return, those who go there usually forget what they have seen. A particularly strict discipline is needed to remember. Thats the only realm where you cant be mistaken.
   But the links of communication are seldom all there, so one rarely remembers.
  --
   Oh, the method is quite easy! There are various disciplines. It depends on what you want to achieve.
   It depends. Each thing has its method. But the primary method is to want it, to make a decision. Then you are given a description of all these senses and how they function thats a lengthy process. You choose one sense (or several), perhaps the one for which you have the greatest initial aptitude, and you decide. Then you follow the discipline. Its similar to doing exercises for developing muscles. You can even manage to create willpower in yourself.
   For the subtler senses, the method is to create an exact image of what you want, make contact with the corresponding vibration and then concentrate and practice. For instance, you practice seeing through an object, or hearing through a sound2 or seeing at a distance. As an example, I was once bedridden for several months, which I found quite boring I wanted to see. I was staying in one room and beyond that room was another little room and after that a sort of bridge; in the middle of the garden the bridge changed into a stairway going down into a very spacious and beautiful studio built in the middle of the garden.3 I wanted to go see what was happening in the studio I was bored stiff in my room! So I stayed very still, shut my eyes and gradually, gradually sent out my consciousness. I did the exercise regularly, day after day, at a set hour. You begin with your imagination, and then it becomes a fact. After a while, I distinctly sensed my vision physically moving: I followed it and saw things going on downstairs I knew absolutely nothing about. I would verify it in the evening, asking, Did it happen like this? Was that how it was?

0 1962-06-12, #Agenda Vol 03, #The Mother, #Integral Yoga
   The final reckoning for the others isn't known, but for Satprem this incident resulted in definitively and exclusively binding him to Mother, and in particular made him grasp the futility of tons of discipline that simply imprison you more solidly within a "realization"for all realizations are prisons, save only the Supramental, which is light as air. As for the wheelerdealers, who in order to continue scheming in peace wanted to keep X apart from Mother and Satprem ... they seem to have succeeded in their devious intention.
   Conversations with the Mother, 1929.

0 1962-06-30, #Agenda Vol 03, #The Mother, #Integral Yoga
   All those kinds of things came to me just like that, without my looking for them, wanting them, or understanding them, without doing any sort of discipline, nothingit was absolutely spontaneous. And they just kept on coming and coming and coming.
   From the time I met Thon, it all got clarified: I saw it all clearly, understood and organized it. But a good deal of it happened beforeeverything I have just told you happened before I met Thon.
  --
   In those movements of consciousness, in this state of consciousness, I am comfortable (Mother heaves a sigh). But it has taken me a lot of discipline to concentrate here [in the body]: there was always something, from my very childhood, that felt hemmed in, squeezed, really oh! And with a sense of something so powerful that if it ever went into action (gesture of unleashing), it would smash everything.
   Now it has been tamed.

0 1962-07-07, #Agenda Vol 03, #The Mother, #Integral Yoga
   But after this prologue, I intend to tackle the problem practically, to speak of the moment when people reach the limits of the mind, when they start going round in circles and find nothing; then I will tell them of zones beyond the mind, and of what can be discovered when one goes within: mental silence. Ill talk about a practical discipline. That was my idea. My idea isnt to give an abstract explanation but to take up yoga from a practical angle: try to do this, and heres what you may expectmental transformation, change in the vital, dreams, etc. All practical things. Id like to explore the psychological aspect.
   Thats good. From the standpoint of the Work, of what you create, of course its very good, very interesting; it needs to be said, it MUST be said. But is the gentleman who wrote you that letter capable of understanding anything of it? Thats where I put a question mark.

0 1962-07-21, #Agenda Vol 03, #The Mother, #Integral Yoga
   Let me tell you in brief one or two things about what I have long seen. My idea is that the chief cause of the weakness of India is not subjection nor poverty, nor the lack of spirituality or dharma [ethics] but the decline of thought-power, the growth of ignorance in the motherl and of Knowledge. Everywhere I see inability or unwillingness to thinkthought-incapacity or thought-phobia. Whatever may have been in the middle ages, this state of things is now the sign of a terrible degeneration. The middle age was the night, the time of the victory of ignorance. The modern world is the age of the victory of Knowledge. Whoever thinks most, seeks most, labors most, can fathom and learn the truth of the world, and gets so much more Shakti. If you look at Europe, you will see two things: a vast sea of thought and the play of a huge and fast-moving and yet disciplined force. The whole Shakti of Europe is in that. And in the strength of that Shakti it has been swallowing up the world, like the tapaswins [ascetics] of our ancient times, by whose power even the gods of the world were terrified, held in suspense and subjection. People say Europe is running into the jaws of destruction. I do not think so. All these revolutions and upsettings are the preconditions of a new creation.
   Then look at India. Except for some solitary giants, everywhere there is your simple man, that is, the average man who does not want to think and cannot think, who has not the least Shakti but only a temporary excitement. In India, you want the simple thought, the easy word. In Europe they want the deep thought, the deep word; there even an ordinary laborer or artisan thinks, wants to know, is not satisfied with surface things but wants to go behind. But there is still this difference: there is a fatal limitation in the strength and thought of Europe. When it comes into the spiritual field, its thought-power can no longer move ahead. There Europe sees everything as riddlenebulous metaphysics, yogic hallucination. They rub their eyes as in smoke and can see nothing clear. Still, some effort is being made in Europe to surmount even this limitation. We already have the spiritual sensewe owe it to our forefa thersand whoever has that sense has at his disposal such Knowledge and Shakti as with one breath might blow away all the huge power of Europe like a blade of grass. But to get that Shakti one must be a worshiper of Shakti. We are not worshipers of Shakti. We are worshipers of the easy way. But Shakti is not to be had by the easy way. Our forefa thers dived into a sea of vast thought and gained a vast Knowledge and established a mighty civilization. As they went on in their way, fatigue and weariness came upon them. The force of thought diminished and with it also the strong current of Shakti. Our civilization has become an achalayatana [prison], our religion a bigotry of externals, our spirituality a faint glimmer of light or a momentary wave of religious intoxication. And so long as this sort of thing continues, any permanent resurgence of India is improbable

0 1962-08-04, #Agenda Vol 03, #The Mother, #Integral Yoga
   These vibrations have various qualities; if they were expressed through a mental observation, it would be done through such things as taste, color, and so forth, everything Ive just mentioned1but thats not how theyre expressed. They come almost exclusively as sensations, but those sensations some, I mean some vibrations, have rounded edges. Some come horizontally (I was in fact studying everything that comes horizontally), others result from the state of consciousness (vertical gesture from top to bottom). While at the same time, others are. Yes, its like looking through a high-powered microscope: some are rounded, others pointed; some are darker, some brighter. Some are very upsetting to the body, and some even feel dangerous. On the other hand, certain ones make the body receptive to the vibration, which we might call the Lords Vibration, the supreme Vibration. You see, all this is the outcome of a discipline, a tapasya, for preparing the body to receive the Lords Vibrations (the first step is receiving, being able to receive them; afterwards you have to hold on to and then manifest them). Those vibrations are unmistakable, they are something else entirely. But other vibrations are helpful, beneficial, while still others are disruptive, contradictory.
   And each one is beginning to reveal its own particular nature. There are those stemming from peoples thoughts (I sense them in my body, not in the mind: the material consequence of peoples psychological state, and even their state of health). Some things are general and last a bit longer; others are momentary, lasting only a few seconds. The first step is to study the different vibrational qualitiesyou could practically draw diagrams: if we had a machine sensitive enough to record these things, it would produce all kinds of zigs and zags.2 Certain vibrations immediately stop or change or are dissolved or repelled. Others are adopted, as it were, and transformed. The majority are simply pushed back and worked on from a distancequite a distance! I keep them at a fair distance (Mother laughs). Very few are let in. But some are let in for the sake of the experience, to see how much they upset the body. Theres also the effect of peoples permanent auras: I know a certain person is arriving by his auras effect on the body; because (laughing) each vibration has its particular effect on the bodyperfectly prosaic things, maybe, but by studying them you realize that each thing has its own law.

0 1962-09-05, #Agenda Vol 03, #The Mother, #Integral Yoga
   Its the same thing in your case. It depends on what you want to achieve. Simply what I told you about sleep or resting, for example, ought to be enough. On that, you base your own disciplineor on words that were uttered, or gestures that were made, or ideas youve received. You establish your own discipline. And once you have chosen your discipline, you keep on with it.
   Thats my experience.

0 1962-09-08, #Agenda Vol 03, #The Mother, #Integral Yoga
   Its a strange sensation, a bizarre perception of both the true functioning and the functioning distorted by the sense of being an individual body. Theyre not even you cant even say theyre superimposed, theyre almost simultaneous, and thats why it is so hard to explain. A number of things are malfunctioning in the body; I dont know if they can be called illnesses (maybe the doctors would call them illnesses), but in any case, theyre malfunctionings in the bodys organs: the heart, the stomach, the intestines, the lungs and so on. And at the same time theres (it cant be called a functioning) the true state. And thus certain disorders appear only when the consciousness as if the consciousness were pulled or pushed or poised in a certain way, and then, those malfunctionings INSTANTLY appearnot as a consequence: I mean the consciousness becomes aware of their existence. And if the consciousness stays in that position long enough, there are what we conventionally call consequences: the malfunctioning has its consequences (tiny things, such as physical discomforts, for instance). And if through (is it yogic discipline, is it the Lords intervention? Call it what you will) but if the consciousness regains its true position, the consequences cease IMMEDIATELY. Sometimes, though, its like this (Mother makes a gesture of an overlapping or interpenetration by interlacing the fingers of her two hands), in other words, this way, then that, this way, then that (Mother slips the fingers of her right hand back and forth through the fingers of her left to show the consciousness alternating between two states), this position, then that position, this one, then that one. This movement takes only a few seconds, so I can almost perceive the two functionings simultaneously. Thats what gave me the knowledge of the process, otherwise I wouldnt understand; I would simply think I am falling from one state into another. Thats not it, its just. The substance, the vibrations, everything is probably following its normal course, you see, and all that is really changing is the way consciousness perceives things.
   So pushing this knowledge to its limit that is, applying it generallylife (what we usually call life, the physical life of the body) and death are THE SAME THING, simultaneous its just that the consciousness moves back and forth, back and forth (same gesture). I dont know if I am making myself clear. But its fantastic.

0 1962-10-12, #Agenda Vol 03, #The Mother, #Integral Yoga
   Theres a person I wont name who has read Sri Aurobindos books and thought he understood them. He has been following a yogic discipline (anyway, he thought he was doing yoga) and he pulled down the Force. The Force responded (Mother laughs). He wound up with a headache! He got frightened and wrote to me in these exact words: This Force is the Lords Force (which is true, quite true), and it has turned into fear. So (Mother laughs) fear is the Lords principal perversion. There you have it. He read in books that the Lord is behind everything, that there is nothing that isnt the Lord; so its the Lord who has become perverted in His manifestation, naturally. The Force of the Lord came to help him and was changed into fear, so the Lords principal perversion is fear!
   If you read that, youd say he was going off his rocker.

0 1963-02-23, #Agenda Vol 04, #The Mother, #Integral Yoga
   Simply for want of training. If you train yourself, you remember quite well. There are small holes in the consciousness, gaps, and when you go through such a gap you forget. You may suddenly get a fleeting impression of something, and then it eludes youoh, its gone! Only, it takes a long time to train yourself; you shouldnt be in a hurry or too busy. I went through it at a time when I was bedridden for five months. I had nothing to do. (You cant keep reading all the timeduring those five months I read some eight hundred books no, nine hundred and fifty! But it tires the eyes.) So the rest of the time (you cant sleep too much either when youre in bed all the time), I trained myself: that was when I learned to have completely conscious nights. But its a discipline. When you wake up, either in the middle of the night or in the morning, dont budge, stay absolutely still, concentrated, very silent, and PULL the memory back. For one month, two months, you seem to get nowhere; after six months it begins to work; and eventually you remember everything. At the end, you do the opposite movement, in the sense that whenever you have an interesting dream, you wake up: you learn to wake up in the middle of the night every time you have a vision or a dream, or some activity (there are various cases), so that you can remember, and then you repeat it to your consciousness (once youre awake, you repeat it to yourself two or three or ten times, till youre certain not to forget), and then off you go again.
   But you cant do that if, when morning comes, you have to leap out of your bed and attend to fifty thousand pressing matters. It isnt indispensable for the yoga, not at all. Its a hobby, rather, something to amuse yourself with.

0 1963-06-19, #Agenda Vol 04, #The Mother, #Integral Yoga
   I was saying to myself, But whats the way to get out of here? I concentrated, became conscious again of the divine Presence, but there was something telling me, Nothing is responding, its not working. It was horrible. Nothing is responding, its not working; its not working, it cant change, nothing is responding; nothing is responding, its not working. I was there like that, with two or three people. I sat down (some rooms were higher than others and it made a difference in level between the terraces), I sat down on a ledge, questioning intensely within, What can I do? What can I do? Whats the way? What can I do? Wheres the lever? I was trying to find the lever for changing it all. But I was unable to find it. Suddenly, from the room at the end a little old man came out, very old, who gave the impression of an attachment to old things; just the same (he was all blue), just the same when he arrived (it must be the symbol of an old method or an old discipline), I told him, Ah, now that you are here, can you tell me the way out of this place? Whats the way to get free, the way out? That started him laughing: No, no! Theres no way, no way out, you must be content with what you have. Then he looked at that poor light above, which really didnt give much light at all, and he said (in a high-sounding tone): But in the first place, I came to tell you that you must put out that sun! I dont want that dazzling sun here. Ah! I thought, Thats what he calls a sun! I was so disgusted that finally I woke up. Something pulled me out abruptly. But with such a strong impressionso strong that I was gripped by anguish: What can be done to change that? The WAY, you see, the way was inadequateinadequate. That was the anguish: My own experience is inadequate, it has no effect THERE, so whats to be done? Whats to be done? What can be done? So thats how I was for hours this morning: Whats the way? Whats the way? Whats the way to change that darkness into light?
   It wasnt very cheering.

0 1963-07-20, #Agenda Vol 04, #The Mother, #Integral Yoga
   We must have endurance, patience, and trust tooto last and last and last. Because ultimately, whatever way you look at it, thats the only solution. All the roundabout routes people follow (zigzag gesture as if to show the spiritual disciplines and all the usual human quests) are simply to give you the illusion that you are doing something.
   Thats quite clear.

0 1963-10-16, #Agenda Vol 04, #The Mother, #Integral Yoga
   Every time a new truth has attempted to manifest upon earth, it has been immediately attacked, corrupted and diverted by pseudo-spiritual forceswhich did represent a certain spirituality at a given time, but precisely the one that the new truth wants to go beyond. To give but one example of those sad spiritual diversions which clutter History, Buddhism was largely corrupted in a sizable part of Asia by a whole Tantric and magic Buddhism. The falsity lies not in the old spirituality which the new truth seeks to go beyond, but in the eternal fact that the Past clings to its powers, its means and its rule. As Mother said in her simple language, Whats wrong is to remain stuck there. And Sri Aurobindo with his ever-present humor: The traditions of the past are very great in their own place, in the past. We could expect the phenomenon to recur today. In India, Tantrism represents a powerful discipline from the Past and it was inevitable that Mother should experience the better and the worse of that system in her attempt to transform all the means and elements of the old earththis Agenda has made abundant mention of a certain X, symbol of Tantrism. Now, as it happens, we are witnessing the same phenomenon of diversion, and today this same Tantrism is seeking to divert the new truth by convincing as many adepts as possible not to say Mothers Mantra, which is too advanced for ordinary mortals, and to say Tantric mantras in its stead. This is purely and simply an attempt to take Mothers place. One has to be quite ignorant of the mechanism of forces not to understand that saying a mantra of the old gods puts you under the influence and into the orbit of precisely that which resists the new truth. Mother had foreseen the phenomenon and forewarned me in the following conversation. Unfortunately, until recently, I always wanted to believe that Tantrism would be converted. Nothing of the sort. It is attempting to take Mothers place and lead astray those who are not sincere enough to want ONE SINGLE THING: the new world.
   ***

0 1963-12-21, #Agenda Vol 04, #The Mother, #Integral Yoga
   (Regarding the "joys" of Tantric discipline, when Satprem was still at his seven thousandth, or was it seven hundred thousandth, Tantric yantram. Satprem unfortunately did not keep the beginning of this conversation.)
   Its true, in fact, off and on I have fits of revolt, but more and more Im settling into a kind of nothingnessnot many things have meaning. I was very attached to life, I loved life, I found it beautiful thats gone.

0 1964-04-08, #Agenda Vol 05, #The Mother, #Integral Yoga
   Will you continue [the Tantric discipline] there?
   Yes. I must say that in my outer consciousness, I dont know anything at all. I dont understand anything

0 1964-09-23, #Agenda Vol 05, #The Mother, #Integral Yoga
   (Regarding a disciple who is following a Tantric discipline:)
   He has completely stupefied him. He has to do six to seven hours of japa a day.

0 1964-11-12, #Agenda Vol 05, #The Mother, #Integral Yoga
   And I noticefrom letters I receive, from remarks made to me that the Action is becoming truly general all over the earth, and with SIMILAR effects (a slight coloration according to each individual, but thats nothing), similar effects. And its a whole discipline, a sadhana of the bodynot a mental one: of the body. So it is concrete.
   (silence)

0 1965-01-24, #Agenda Vol 06, #The Mother, #Integral Yoga
   (All of Satprems letters from Vellore, like the others, unfortunately disappeared. Satprem had written to Mother asking for a mantra, especially since he had given up the Tantric discipline.)
   January 24, 65

0 1965-03-06, #Agenda Vol 06, #The Mother, #Integral Yoga
   (Then Satprem asks Mother if he should officially inform his Tantric instructor that he has given up that discipline and now prefers to the Tantric attitude of personal effort that of abandon to the Force above.)
   Its better not to say anything, because he cant understand.

0 1965-08-07, #Agenda Vol 06, #The Mother, #Integral Yoga
   It followed a long curve. It began with a deep disgust for its [the material minds] habitual activity; I started catching (not now: its been going on for weeks), catching all its routine and almost automatic activities I have said it several times: this material mind is defeatist, always pessimistic, meddlesome, grumbling, disgruntled, lacking in faith, lacking in trust. Even when it tends to be joyful and content, something comes and says, Ah, stop it, because youll get another knock. That sort of thing. It went on for weeks, and a continuous, constant work. It always ended in the offering. There was a beginning of progress when No, first I should tell all that happened before. To begin with, the japa, the mantra, for instance, was taken as a discipline; then from the state of discipline it changed into a state of satisfaction (but still with the sense of a duty to be done); then from that it changed into a sort of state of constant satisfaction, with the desire (not desire, but a will or an aspiration) for it to be more frequent, more constant, more exclusive. Then there was a sort of repugnance to and rejection of all that comes and disturbs, mixed with a sense of duty towards work, people and so on, and all that made a muddle and a great confusion. And it always ended in the transfer to the Supreme along with the aspiration for things to change. A long process of development.
   Recently there was a sort of will for equality towards activities that had been tolerated or accepted only as an effect of the consecration and in obedience to the supreme Will. And then, all of a sudden they became something very positive, with a sense of freedom and a spontaneity of state, and a beginning of understanding of the attitude with which the action must be done. All this came very, very progressively. And then this morning, there was the experience.

0 1965-08-31, #Agenda Vol 06, #The Mother, #Integral Yoga
   The physical mind is the mind of the physical personality formed by the body. It grows with the body, but it isnt the mind of Matter: it is the mind of the physical being. For instance, it is the mind that makes ones character: the bodily, physical character, which is in large part formed by atavism and education. What is called physical mind is all that. Yes, its the result of atavism, of education and of the formation of the body; thats what makes the physical character. For example, some people are patient, some are strong and so onphysically, I mean, not for vital or mental reasons, but purely physically everyone has a character. Thats the physical mind. And it is part of any integral yoga: you discipline this physical mind. I have done it for more than sixty years.
   But then, that mind, for instance, which is spontaneously defeatist, which has all sorts of fears and worries, which sees the worst, repeats the same things forever, is that the physical mind or the material mind?

0 1966-10-08, #Agenda Vol 07, #The Mother, #Integral Yoga
   Its a chapter entitled The End of the Intellect, in which I wrote that in the beginning Sri Aurobindo was an agnostic and had mainly cultivated the intellect. So V. has made a summary of this chapter, and in the end he asks: How can one practice yogic disciplines without believing in God or in the Divine?
   How?Very simple. Because these are mere words. When you practice without believing in God or in the Divine, you practice to reach a perfection, to make progress, for all sorts of reasons.

0 1966-11-23, #Agenda Vol 07, #The Mother, #Integral Yoga
   You know, what the consciousness of this body is made to live is a sort of intensive discipline, at a gallopevery minute counts.
   But it copes well, I cant deny it.1

0 1966-12-17, #Agenda Vol 07, #The Mother, #Integral Yoga
   So I told him Because I looked, I immediately looked at it from THAT angle. For my part, I see things very differently, never in that way. I am always surprised at the way people see things. To me, its completely different, its the Lords Vibration crystallizing. Thats all. And always, alwaysat all times. So theres no why, no howits very simple, elementary in its simplicity. But I couldnt tell him that, he wouldnt have understood. So I looked at it from his standpoint, and all of a sudden I saw; I said, Yes indeed, how did this come about? (Mother laughs) So I answered him (I dont remember the words I used, but in substance): The protection acts on the entire group when it works in a coordinated and disciplined way, but if individuals in it have an action INDEPENDENT of the group, then they fall back into their own determinism, which means that the protection acts according to their personal faith, not at all as something collective: according to their personal state and faith, the action of the protection is greater or lesser.
   I saw it was clearly that. I saw how it had happened (because his question made me look at it, so I saw). There is an interesting point, its that the mental initiative in swimming across that pond was P.s and anothersso, humanly speaking, they are the ones who are responsible (but thats not true, its not like that!). But anyway, they were outside the group, it was an action that had nothing to do with the group, and they did it because they were to rejoin the group at a precise time and they were late. So it was clearly an individual outgrowth. Walking round the pond would have taken three hours while there were hardly two hours left before nightfall, and they were in a jungle, without any light or anything. That was another impossibility. So with his reason and human common sense, he said, The best is to swim across. But he hadnt foreseen (that was the reckless part) that the water would be icy.

0 1966-12-21, #Agenda Vol 07, #The Mother, #Integral Yoga
   Yes, I think its better to correct it. It may not be very enjoyable, but from the point of view of mental discipline its very useful.
   I really feel your letter as a grace, because as for me Id toss everything out.
  --
   Yes, but your mind is active the mind is active. You see, Sri Aurobindo could do it because his mind no longer existed; it was perfectly, perfectly still and inspiration went through it as through pure air. But your mind In fact, thats the discipline you have to do, because your mind is in the habit of becoming active again. Its good if what comes from above goes through like that, but on condition that the mind be perfectly still. If you like, to put things differently, its to learn to keep your mind still, while writing at the same time.
   ***

0 1967-01-28, #Agenda Vol 08, #The Mother, #Integral Yoga
   From every side people ask the question of the sexual relationship between man and woman and of spiritual discipline.
   (Mother remains silent awhile)

0 1967-04-05, #Agenda Vol 08, #The Mother, #Integral Yoga
   Only, one should have what I had when I was very young: the sense of material realization in its utmost perfection, the will for perfection THERE. One should have this in order not to fling everything out of the window and just remain like that (beatific gesture), like an idiot doing nothing. Its thanks to that old discipline that everything I do is automatically done with a will for perfection. Its an old discipline. Otherwise one would be there, laughing at everyone and everything, Have my experience, youll see what its worth!
   Its really interesting.
  --
   The conclusion is that the teachers themselves should have at least a sincere beginning of discipline and experience: it is not a question of piling up books and of repeating them like that. Thats not the way to be a teacher the whole earth is like that, let it be like that outside if it makes them happy! As for us, we arent propagandists, we simply want to show what can be done and try to prove that it MUST be done.
   When you begin with very small children, its wonderful! With them, theres so little you have to do: it suffices TO BE.

0 1967-04-15, #Agenda Vol 08, #The Mother, #Integral Yoga
   It could be part of a scientific discipline. But then, thats how it should be done, as a discipline, and under the supervision of those who know.
   You see, he takes great care not to say anything about the harmful effects. I have personally met two people who had done the experiment and had met with dreadful effects they decided never to touch it again in their lives.
  --
   It should be done as an educational discipline, with all the necessary safeguards and supervision.
   Its the same as all the rest: its the method that starts from below. The true method starts from aboveits more difficult, less spectacular, and it takes more time.
   From the standpoint of study and observation, its very interesting. But it should be done scientifically, in a spirit of discipline and almost consecration, as a means of study.
   Of course, just the contact with a small amount of the Force from above disturbs many peoples minds; so here, I think the effect would be very general.
  --
   In the last part, what he calls the cellular level is indeed the descriptionONE descriptionof cellular phenomena and activities on their level of consciousness, and also on the level of consciousness of the infinitesimal. He speaks of great currents and cellular transformations and all that; its quite correct, only.1 Its what is going on at present, but its just the consciousness reduced to the dimension of the infinitesimal. And its a reproduction of what takes place in the other dimensions. But, for example, after all this discipline of the cells that there has been for several years now, his description strikes me as the same thing SEEN THROUGH AN ILLUSION. And the illusion is caused by that very imbalance: the illusion of an absolute reality, while its a quite relative reality. You understand, its the difference between seeing something with a sense of relativity, with a whole immensity of other things, and seeing it all alone as an exclusive and unique reality. Its the sense of the harmony and balance of the Whole that is gone. And so, it becomes dreadful: as he says, some people may find it frightening. And thats precisely because that equilibrium is missing. Its the same thing in a smaller version in an individual: that vision of the whole which gives the proportion of every event, the importance of every event and every thing, changes completely when you have the sense of the Whole, and what appears frightening or catastrophic or marvellous becomes again just a part of the Whole. Its the sense of equilibrium that is gone. When I read the end, it gave me one more confirmation of my experience.
   It may be necessary, in certain cases, to disrupt that equilibrium so as to come into contact with something new, but thats always dangerous. And the way of consecration and surrender to the supreme Power is infinitely superiorits slightly more difficult. Its more difficult than swallowing a drug, but infinitely superior.

0 1967-07-22, #Agenda Vol 08, #The Mother, #Integral Yoga
   For yourself you will take it as a discipline to rely more on inner contact, keen observation, and impartial outlook.
   For the students it will be the necessity of understanding truly what they learn and not to repeat as a parrot what they have not fully understood.

0 1967-07-26, #Agenda Vol 08, #The Mother, #Integral Yoga
   But its a sort of discipline that makes you revise things.
   If you arent interested enough in the subject to try and remember it and retain the result of what youve learned, well, too bad, its just too bad.

0 1967-08-02, #Agenda Vol 08, #The Mother, #Integral Yoga
   Yesterday I tried to tell him that this kind of discipline is very powerful and good for some, but that in fact, its like weaving a force around yourself more and more, in which you shut yourself in.
   Thats right. Yes, exactly!

0 1967-10-30, #Agenda Vol 08, #The Mother, #Integral Yoga
   About these ships, you asked if they indicated a journey. As you know, its always the symbol of the yoga, the discipline one follows, and everyone has his own form of transport(!) For some its a plane; for others, a train; again others But most often its a ship, especially this great, classic sailing ship. And for you, its very clearly the symbol of your advance towards realization. So all year long, whenever I receive a ship, I put it aside for you!
   Am I getting on?

0 1968-01-12, #Agenda Vol 09, #The Mother, #Integral Yoga
   We may begin by looking at the problem in the wide sense, that of evolution. Species have evolved from the mineral to the plant, to the animal, and on to man. Everything points to the fact that the progress of evolution is not a progress in forms but a progress of consciousness. Forms are only an increasingly fit support for the progress of consciousness. We have reached the human stage, but there is no reason to assume that it is final or supreme (otherwise there would be no evolution), no more than an objective observer one hundred million years ago would have been right to assume that the chameleon or the baboon was the highest term of evolution. We have simply reached the decisive evolutionary stage when we can consciously intervene to accelerate the natural process, which might otherwise require a few more millions of years, with much wastage. Yoga and all spiritual disciplines are ultimately nothing but processes of conscious acceleration of evolution in the true sense.
   There may be here some debate on this true sense: some, along with the religions we know, will tell you that the true sense isnt here, but in goodness knows what heaven beyond. Its a point of view, but if this material evolution does not hold its own sense within itself, it means we are in the presence of a sinister farce invented by goodness knows what divine masochist. If God exists, he must be a little less foolish than that, and we are entitled to think that this material evolution has a divine sense and that it is the field of a divine manifestation in Matter. Our spiritual discipline must therefore aim at gaining this divine man or perhaps that other, still unknown being who will emerge from us just as we emerged from hominid infancy. What is the place of the sexual function in this evolution? Until now, the progress of consciousness has made use of the progress of species, which means that sexual reproduction has been the key to the proliferation of species so as to reach the form most fit for the manifestation of consciousness. Since the appearance of man two or three million years ago, Nature hasnt produced new species, as if she had found in man the fittest mode of expression. But evolution cannot remain stagnant, or else it no longer is evolution. So it means that the key of evolution no longer lies in the proliferation of species by means of sexual reproduction, but directly in the very power of consciousness. Before man, consciousness was still too buried in its material support; with man, it has disengaged itself sufficiently to assume its true mastery over material Nature and work out its own mutations by itself. From the standpoint of evolutionary biology, this is the end of sexuality. We have reached the stage at which we can switch from natural evolution through sexual power to spiritual evolution through the power of consciousness. Nature generally does not let organs linger that no longer serve her evolutionary design, so we can foresee that the sexual function will atrophy in those who will be able to channel their energy no longer for reproduction but to develop their consciousness. Quite obviously, not all of us have reached that stage, and for a long time Nature will still need sexual power to pursue her evolution in the midst of the human species, that is to say, to lead the rather brute man we still are to a more conscious man, more capable of grasping the true sense of his evolution, and finally wholly capable of switching from natural to spiritual evolution. The inequality of development in individuals is the obvious reason why we cannot make general rules or hand out infallible prescriptions. To each stage its law. But after however long a time, it is equally obvious that, from the point of view of evolutionary biology, the sexual function comes to its end when it has fulfilled its purpose, that is, when it has succeeded in giving birth to a sufficiently conscious man. So we cannot reasonably base a spiritual discipline of accelerated evolution on a principle that runs counter to evolution. Moreover, anyone who has even barely crossed the difficult line, the point X of the transition from natural to spiritual evolution, cannot but realize that all the pseudo-mystic attempts to prettify the sexual relations between man and woman are shams. I have nothing against sexual relations (God knows!), but trying to coat them with a yogic or mystic phraseology is a deceitful illusion, a self-deception. Therefore, in that sense, there is no key to be recoveredit does not exist.
   There is a key in the relationship between man and woman, but not in their sexual relations. The so-called left-hand Tantrics (of the Vama Marga) are to true Tantrism what Boccaccios tales are to Christianity, or what the sodden Roman Bacchus is to Dionysos of the Greek mysteries. I know Tantrism, to say the least. As for the Cathars, whom I hold in the highest esteem, it would be doing them little honor to believe that they followed a sort of yoga of sexuality. Through my own experience I have often had the feeling of reliving the Cathars experience, and I see plainly that if some of them attempted to mix sexual relations into the true relationship between man and woman, they soon realized their error. It is a dead-end road, or rather its only end is to show you that it leads you nowhere forward. The Cathars were too sincere and conscious men to persist in a burdening experience. For ultimately, and that is the crux of the matter, the sexual experience in its very nature (whether or not there is backward flow or whatever its mode) automatically fastens you again to the old animal vibrations there is nothing you can do about it: however much love you may put into it, the very function is tied to millennia of animality. It is as if you wanted to plunge into a swamp without stirring up any mudit cannot be done, the milieu is like that. And when one knows how much transparency, clarification and inner stillness it takes to slowly rise to a higher consciousness, or to allow a higher light to enter our waters without being instantly darkened, one fails to see how sexual activity can help you attain that still limpidity in which things can start happening??? The union, the oneness of two beings, the true and complete meeting of two beings does not take place at that level or through those means. That is all I can say. But I have seen that in the silent tranquillity of two beings who have the same aspiration, who have overcome the difficult transition, something quite unique slowly takes place, of which one can have no inkling as long as one is still stuck in the struggles of the flesh, to use a preachers language! I think the Cathars experience begins after that transition. After it, the man-woman couple assumes its true meaning, its effectiveness, if I may say so. Sex is only a first mode of meeting, the first device invented by Nature to break the shell of individual egosafterwards, one grows and discovers something else, not through inhibition or repression, but because something different and infinitely richer takes over. Those who are so eager to preserve sex and to mystify it in order to move on to the second stage of evolution are very much like children clinging to their scootersit isnt more serious than that. There is nothing in it to do a yoga with, nothing also to be indignant about or raise ones eyebrows at. So I have nothing to criticize, I am merely observing and putting things in their place. All depends on the stage one has reached. As for those who want to use sex for such and such a sublime or not-so-sublime reason, well, let them have their experience. As Mother told me on the very same subject no later than yesterday, To tell the truth, the Lord makes use of everything. One is always on the way towards something. One is always on the way, through any means, but what is necessary is, as much as possible, to keep ones lucidity and not to deceive oneself.

0 1968-03-27, #Agenda Vol 09, #The Mother, #Integral Yoga
   The body must learn to obey before it can manifest power; and physical education is the most thorough discipline for the body.
   So be eager and sincere in your effort for physical education and you will acquire a powerful body.

0 1968-09-04, #Agenda Vol 09, #The Mother, #Integral Yoga
   This poor body is now following a discipline. From the medical point of view, I think I am fine, I dont know (!) That is, I no longer cough, I
   Its still difficult to speak.

0 1969-02-08, #Agenda Vol 10, #The Mother, #Integral Yoga
   In this connection, yesterday R. [Aurovilles architect] asked me questions so as to be able to answer people; he asked me if it was necessary to have organization and so on. And then it came, but in such an imperative manner; I replied that organization was discipline in action, and that to live, discipline is quite indispensable. I said that the bodys whole functioning is a discipline, and if there is a part that no longer wants to follow the disciplineout of revolt or incapacity or for any reasonif it stops following the discipline, you fall ill.
   It came so clearly that I told him.
  --
   But the strange thing is that the experience came BEFORE his question, as it always does. In the morning, I had that experience, I was looking looking at the bodys functioning, and I thought, What a mar-vel-ous discipline! And each thing does its work regularly Naturally, when there is a bad will or a whim, or some incapacity for any reason, and a part stops playing its precise role, poff! you fall ill.
   It will be for some other time.
  --
   discipline is necessary to live. To live, the body itself is subject in all its functions to a rigorous discipline. Any slackening of this discipline results in illness.
   2) What should the nature of this organization be? In the Present and in the Future.
   Organization is a discipline of action, but for Auroville we aspire to go beyond organizations, which are arbitrary and artificial. We want an organization that is the expression of a higher consciousness working for the manifestation of the Truth of the Future.
   3) Until we have a common consciousness and the true and correct way of working collectively is in operation, what should we do?
   A hierarchical organization gathered round the most enlightened center, submitting itself to a collective discipline.
   4) Should we use methods of organization of proven efficiency, but based on human logic and the use of machines?

0 1969-03-19, #Agenda Vol 10, #The Mother, #Integral Yoga
   These are just the qualities that one can acquire through physical education. So, if we follow this discipline with such a result in view, we are sure to obtain the most interesting result.
   I didnt remember at all.

0 1969-10-18, #Agenda Vol 10, #The Mother, #Integral Yoga
   I have a strong impression that what he wants to pull He says, The Divine is in everything, and he wants to say, I am the Divine. From the (how should I put it?) yogic point of view, from the point of view of discipline, I found it much preferable to say, You are rather than I am. Do you understand the difference?
   I do understand.

0 1970-01-17, #Agenda Vol 11, #The Mother, #Integral Yoga
   The bodythis bodyis undergoing a discipline, you know, oh, terrible. But it doesnt complain, its happy, it asks for it. And it sees how we are full of VERY SMALL THINGS that are ceaselessly hindering the action of the Force. Well, the first thing is to get rid of all that. We must be like this (gesture of surrender, open) and receive the Force. Then all inspirations will come, and not only inspirations but the MEANS of execution, and the TRUE THING. Otherwise
   And since not all of them are quite ready, I do what the Consciousness does: I apply the Pressure and say nothing I wait (Mother laughs).

0 1970-05-23, #Agenda Vol 11, #The Mother, #Integral Yoga
   Above all, he was afraid it was again a question of spiritual discipline.
   No, no, no! Theres no question of that.
  --
   But thats the really extraordinary thing! For all other realizations I worked, I followed disciplines. But that came like this (gesture of sudden descent), without my saying or seeking anything, without effort, without
   The only thing is that afterwards, I was attentive. Thats all.

0 1971-04-17, #Agenda Vol 12, #The Mother, #Integral Yoga
   Well, there seems to be one whole group of open and enthusiastic young people, who see the new Possibility, and then theres another school, which has done a lot of tapasya [austerities] and very much believes in the virtue of all sorts of disciplines, which says, That cant be it! It cant be that way!
   Oh!
   People who believe in the virtue of meditation, tapasya, disciplines, etc., and then great effort is neededso the more effort theyve made, the more shocked they are by the immediacy of the Thing!
   (Mother laughs) But its much more difficult to do what you describe!2
  --
   The misconception of this enthusiastic reader is like a demonstration in reverse of precisely what the orthodox reproached Supermanhood for, i.e., of having betrayed Sri Aurobindo. Behind this so-called schism were hidden, on the one hand, those who wanted to separate Mother and Sri Aurobindo and found it more comfortable to philosophize than to do the yoga concretely, and on the other hand, those who wanted conveniently to dispense with all spiritual disciplines and live according to their fancy. Two poles of the same misconception. Here then is the letter Satprem sent in response to this enthusiastic reader:
   Pondicherry, 6. April 1971

0 1971-04-28, #Agenda Vol 12, #The Mother, #Integral Yoga
   Theyre terribly angry with me because I told them discipline is indispensable.
   But of course!

0 1971-05-01, #Agenda Vol 12, #The Mother, #Integral Yoga
   It is in the wide peace of an absolute and devoted sincerity free from fixed ideas and preferences that we can realize the conditions required to know Gods Will and it is with a fearless discipline that we must execute it.
   April 30, 1971

0 1971-06-23, #Agenda Vol 12, #The Mother, #Integral Yoga
   There are only two possible foundations for the material life here. One is that one is a member of an Ashram founded on the principle of self-giving and surrender. One belongs to the Divine and all one has belongs to the Divine; in giving one gives not what is ones own but what already belongs to the Divine. There is no question of payment or return, no bargain, no room for demand and desire. The Mother is in sole charge and arranges things as best they can be arranged within the means at her disposal and the capacities of her instruments. She is under no obligation to act according to the mental standards or vital desires and claims of the Sadhaks; she is not obliged to use a democratic equality in her dealings with them. She is free to deal with each according to what she sees to be his true need or what is best for him in his spiritual progress. No one can be her judge or impose on her his own rule and standard; she alone can make rules, and she can depart from them too if she thinks fit, but no one can demand that she shall do so. Personal demands and desires cannot be imposed on her. If anyone has what he finds to be a real need or a suggestion to make which is within the province assigned to him, he can do so; but if she gives no sanction, he must remain satisfied and drop the matter. This is the spiritual discipline of which the one who represents or embodies the Divine Truth is the centre. Either she is that and all this is the plain common sense of the matter; or she is not and then no one need stay here. Each can go his own way and there is no Ashram and no Yoga.
   April 11, 1930

0 1972-02-26, #Agenda Vol 13, #The Mother, #Integral Yoga
   Because when you try to tame the physical mind and it rushes off here and there, its mentally that you concentrate and restore the silence. So each time you use the mind to enforce discipline.
   Ah!

0 1973-02-18, #Agenda Vol 13, #The Mother, #Integral Yoga
   There would be a lot to say. It depends on each case. I myself very much encouraged the practice of fencing because it gives you skill, control over your movements and discipline in violence I very much encouraged fencing at one time. I learned how to shoot; I used to shoot with a rifle, because it gives you steadiness and skill and a very good eye; and it forces you to remain calm in the midst of danger. All these things are. I dont see why one should be hopelessly nonviolent, it only makes a spineless character.
   Turn it into an art! An art for cultivating calm, skill and self-control. Theres no need to cry out indignantly as Gandhi would. Its useless, useless, absolutely useless I am not at all in favor of it! One should master the means of self-defense, and one should cultivate them in order to do so.

02.01 - Metaphysical Thought and the Supreme Truth, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  This, you will see, answers your point about the Western thinkers, Bradley and others, who have arrived through intellectual thinking at the idea of an "Other beyond Thought" or have even, like Bradley, tried to express their conclusions about it in terms that recall some of the expressions in the Arya. The idea in itself is not new; it is as old as the Vedas. It was repeated in other forms in Buddhism, Christian Gnosticism, Sufism. Originally, it was not discovered by intellectual speculation, but by the mystics following an inner spiritual discipline. When, somewhere between the seventh and fifth centuries B.C., men began both in the East and West to intellectualise knowledge, this Truth survived in the East; in the West, where the intellect began to be accepted as the sole or highest instrument for the discovery of
  Truth, it began to fade. But still it has there too tried constantly to return; the Neo-Platonists brought it back, and now, it appears, the Neo-Hegelians and others (e.g., the Russian Ouspensky and one or two German thinkers, I believe) seem to be reaching after it. But still there is a difference.

02.01 - Our Ideal, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   That is what some of the old spiritual disciplines taught. Even if there is no unbridgeable gulf between Spirit and Matter, they said, even if they are not incommensurables but form one reality, Spirit is the reality in essence, Matter is an inferior formulation. Matter has unrolled itself out of the infinite, it can only be and it has got to be rolled back again into the Spirit.
   Here comes the second cardinal principle in Sri Aurobindo's vision of the reality, viz, that an inferior formulation of the Spirit, an involute on a lower plane is not essentially or truly, even in its outer and dynamic nature and character, a mere temporary or by-the-way reality, an epiphenomenon; its sole function is not simply to impede, diminish and obscure the real reality so that it has to be gradually rejected and eliminated on the way back to the source. As a matter of fact, an inferior formulation has a double function; in the line of descent it limits, obscures, deviates and in the end falsifies the higher reality; at the same time, however, it concretises, energises, incarnates what it obscures. But in the ascending line, that is to say, in the movement of reversal from the inferior to the superior, the movement need not be always that of disincarnation and dissolution, it may be that of purification and illumination and fulfilment. The analogy will not be, then, that of Matter being dematerialised into pure energy but that of Matter being transformed into a radiant substance, not losing itself in the process of radiation, being wholly made of the undying luminous stuff.

02.02 - Rishi Dirghatama, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   About the Word, the mystery which Dirghatama unveils is an extraordinary revelationso curious, so illuminating. In later times many lines of spiritual discipline have adopted his scheme and spread it far and wide. Dirghatama himself was an uncommon wizard of words. The truths he saw and clothed in mantras have attained, as I have already said, general celebrity. He says: "The Word is off our categories. It has four stations or levels or gradations." The Rishi continues: "Three of them are unmanifested, unbodied; only the fourth one is manifest and bodied, on the tongue of man." This terminology embodying a fundamental principle has had many commentaries and explanations. Of these the most well-known is that given by the Tantras. They have named the fourfold words as (1) par, supreme; (2) payant, the seeing one; (3) madhyam, the middle one or the one within and (4) vaikhar, the articulate word. In modern language we may say that the first one is the self-vibration of the Supreme Being or Consciousness; the second is the vibration of the higher-mind or the pure intelligence; the third is the vibration of the inner heart; and the fourth the vibration of physical sound, of voice. In philosophical terms of current English we may name these as (1) revelatory, (2) intuitive, (3) inspirational and (4) vocal.
   Now in conclusion I will just speak of the fundamental vision of the rishi. His entire realisation, the whole Veda of his life, he has, it appears, pressed into one single k We have heard it said that the entire range of all scriptures is epitomised in the Gita and the Gita' itself is epitomised in one slokasarvadharmn parityajya... Even so we may say that Rishi Dirghatama has summarised his experience, at least the fundamental basic one, and put it into a sutra. It is the famous k with which he opens his long hymn to Surya:

02.05 - Robert Graves, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   In ancient days and in some spiritual practice and discipline this fungus had a special use for a definite purpose. Its use produces on one a drowsy effect, perhaps a strong and poisonous intoxicating effect. What is the final result of this drugging? We know that in our country among the sadhus and some sects practising occult science, taking of certain herbal drugs is recommended, even obligatory. Today Aldous Huxley has taken up the cue, in the most modern fashion indeed, and prescribed mescalin in the process of Yoga and spiritual practice. Did the Vedic Rishis see in the same way a usefulness of Soma, the proverbial creeper secreting the immortal drink of delight? However, the Tantriksadhaks hold that particular soporifics possess the virtue of quieting the external senses and dulling and deadening the sense organs, and thereby freeing the inner and subtler consciousness in its play and manifestation.
   Our poet too is saying something in the same line. He is appealing to the toadstool god to give him the right vision, to take him to the other shore, to lead him to the presence of the gods in heaven. Because he is the divine food, its self, the ambrosia. Not only that: by taking this ambrosia one enjoys, evenwhile in the physical body, existence in heaven,ihaiva tairjitam, as the Upanishad said.

02.10 - Two Mystic Poems in Modern Bengali, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   There is a Tantric discipline which speaks of the body-fulfilment (kysiddhi), a spiritual consummation in and through the body; the body-consciousness, according to this view, is the greatest reality. And whatever is achieved must have its final and definitive expression and manifestation there, in that concrete reality.
   The body, the body-consciousness, our poet says here, is to be a confluence, where all the streams of consciousness, all the movements of the being, flow in: movements of life-force, movements of the mind, secret urges of the subliminal physical consciousness pure and impure, things foreign to its nature, things that are its own, elements friendly and unfriendly, all assemble in a market-place, as it were, the result being a huge horrid discordant music, a groaning, a bellowing of a queer orchestra the bass, the lowest note of the system that the human vehicle is.

03.02 - Yogic Initiation and Aptitude, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   In the practice of Yoga a condition precedent is usually laid down: it is called adhikra, aptitude, fitness or capacity. Everybody does not possess this aptitude, it is urged, and; cannot take to a life of Yoga at one's sweet will. There must be a preparation, certain rules and regulations must be observed, some discipline must be followed and one must acquire certain qualities or qualifications, must reach a particular stage and degree, rise to a particular level of life and consciousness before one can successfully face the spiritual problem. It is not everyone that has a laisser-passer, a free pass to enter the city or citadel of the spirit.
   The Upanishad gives the warning in most emphatic terms: This Atman is not to be gained by the weakling1 and again it declared:
  --
   In a general way we may perhaps say, without gross error, that every man has the right to become a poet, a scientist or a politician. But when the question rises in respect of a particular person, then it has to be seen whether that person has a natural ability, an inherent tendency or aptitude for the special training so necessary for the end in view. One cannot, at will, develop into a poet by sheer effort or culture. He alone can be a poet who is to the manner born. The same is true also of the spiritual life. But in this case, there is something more to take into account. If you enter the spiritual path, often, whether you will or not, you come in touch with hidden powers, supra-sensible forces, beings of other worlds and you do not know how to deal with them. You raise ghosts and spirits, demons and godsFrankenstein monsters that are easily called up but not so easily laid. You break down under their impact, unless your adhr has already been prepared, purified and streng thened. Now, in secular matters, when, for example, you have the ambition to be a poet, you can try and fail, fail with impunity. But if you undertake the spiritual life and fail, then you lose both here and hereafter. That is why the Vedic Rishis used to say that the ear then vessel meant to hold the Soma must be properly baked and made perfectly sound. It was for this reason again that among the ancients, in all climes and in all disciplines, definite rules and regulations were laid down to test the aptitude or fitness of an aspirant. These tests were of different kinds, varying according to the age, the country and the Path followedfrom the capacity for gross physical labour to that for subtle perception. A familiar instance of such a test is found in the story of the aspirant who was asked again and again, for years together, by his Teacher to go and graze cows. A modern mind stares at the irrelevancy of the procedure; for what on earth, he would question, has spiritual sadhana to do with cow-grazing? In defence we need not go into any esoteric significance, but simply suggest that this was perhaps a test for obedience and endurance. These two are fundamental and indispensable conditions in sadhana; without them there is no spiritual practice, one cannot advance a step. It is absolutely necessary that one should carry out the directions of the Guru without question or complaint, with full happiness and alacrity: even if there comes no immediate gain one must continue with the same zeal, not giving way to impatience or depression. In ancient Egypt among certain religious orders there was another kind of test. The aspirant was kept confined in a solitary room, sitting in front of a design or diagram, a mystic symbol (cakra) drawn on the wall. He had to concentrate and meditate on that figure hour after hour, day after day till he could discover its meaning. If he failed he was declared unfit.
   Needless to say that these tests and ordeals are mere externals; at any rate, they have no place in our sadhana. Such or similar virtues many people possess or may possess, but that is no indication that they have an opening to the true spiritual life, to the life divine that we seek. Just as accomplishments on the mental plane,keen intellect, wide studies, profound scholarship even in the scriptures do not entitle a man to the possession of the spirit, even so capacities on the vital plane,mere self-control, patience and forbearance or endurance and perseverance do not create a claim to spiritual realisation, let alone physical austerities. In conformity with the Upanishadic standard, one may not be an unworthy son or an unworthy disciple, one may be strong, courageous, patient, calm, self-possessed, one may even be a consummate master of the senses and be endowed with other great virtues. Yet all this is no assurance of one's success in spiritual sadhana. Even one may be, after Shankara, a mumuksu, that is to say, have an ardent yearning for liberation. Still it is doubtful if that alone can give him liberation into the divine life.
  --
   Mantra or initiation, in its essence, is nothing else than contacting the inner being. In our Path, at least, there is no other rite or rule, injunction or ceremony. The only thing needed is to awake to the consciousness of the psychic being, to hear its callto live and move and act every moment of our life under the eye of this indwelling Guide, in accordance with its direction and impulsion. Our initiation is not therefore a one-time affair only; but at every moment, at each step, it has to be taken again and again, it must be renewed, revitalised, furthered and streng thened constantly and unceasingly; for it means that at each step and at every moment we have to maintain the contact of our external consciousness with the inner being; at each step and every moment we have to undergo the test of our sincerity and loyalty the test whether we are tending to our inner being, moving in its stream or, on the contrary, walking the way of our external animal nature, whether the movements in the mind and life and body are controlled by their habitual inferior nature or are open to and unified with their hidden divine source. This recurrent and continuous initiation is at the secret basis of all spiritual disciplinein the Integral Yoga this is the one and all-important principle.
   Mundaka, Ill. 2. 4

03.04 - The Other Aspect of European Culture, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   And the secret soul of this Classical culture was not inherited by those who professed to be its champions and adorers the torch-bearers of the New Enlightenment; no, its direct descendants were to be found among the builders of the Christian civilization. Plato and Pythagoras and Heraclitus and the initiates to the Orphic and the Eleusinian mysteries continued to live in and through Plotinus and Anselm and Paracelsus and the long line of Christian savants and sages. The Middle Age had its own spiritual discoveries and achievements founded on the Cult of the Christ; to these it added what it could draw and assimilate from the mystic and spiritual traditions of the Grco-Latin world. The esoteric discipline of the Jewish Kabala also was not without influence in shaping the more secret undercurrents of Europe's creative and formative genius. The composite culture which they grew and developed had undisputed empire over Europe for some ten or twelve centuries; and it was nothing, if not at heart a spiritual and religious and other-worldly culture.
   Herein lay Europe's soul; and to it turned often and anon the gaze of those who, among a profane humanity, are still the guardians of the Spiritpoets and artistswho, even in the very midst of the maelstrom of Modernism, sought to hark back, back to the rock of the ages. The mediaevalism and archaicism of which a Rossetti or a Morris, for example, is often accused embodies only a defensive reaction on the part of Europe's soul; it is an attempt to return to her more fundamental life-intuition.
  --
   Europe's spiritual soul itself in the last analysis will be found to be only a derivative of Asia's own self. For all the Mysteries and Occult disciplines the Christian, the Platonic, the Eleusinian and Orphic, the Kabalistic, the Druidicwhich lay imbedded in Europe's spiritual and religious genius, when traced further up to the very source, will carry us straight into Asia's lap, perhaps India's.
   And Europe in accepting or embracing Asia comes back to the fountain-head of her own inner being and nature.

03.04 - Towardsa New Ideology, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   For fanaticism may be defined as duty running away with itself; but duty proper, the genuine form of it is something self-poised, its natural and inherent tendency being rather to give than to demand, it is less easily provoked to aggression and battle. Even so, it may be claimed on behalf of Right that the right hand of Right is not likely to do harm, for itis then another name for liberty, it means the freedom to live one's life unhampered without infringing on an equal facility for others to do the same. But the whole difficulty comes in precisely with regard to the frontier of each other's sphere of rights. It is easy to declare the principle, but to carry it out in life and action is a different matter. The line of demarcation between one's own rights and the rights of another is always indeterminate and indefinable. In establishing and maintaining one's rights there is always the possibility, even the certainty of "frontier incidents", of encroaching upon other's rights. Liberty, alone and by itself, is not a safe guidetherefore so much stress is being laid nowadays upon discipline and obedience in modern ideologies.
   But perhaps the real truth of the matter here is that all these termsliberty or right or even dutyare mental conceptions. They are indeed ideals, that is to say, made of the stuff of ideas and do not always coincide with the deeper realities of life and hence are not able to produce the perfect and durable harmony among warring members whether in the individual or in the collective life.

03.05 - The Spiritual Genius of India, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Thus Religion and Spirituality, two fundamental categories that form one realm when held up in opposition to Materialism, are, when considered by themselves, really very different things and may be even contradictory to and destructive of each other. What then is Religion? and what, on the other hand, is Spirituality? Religion starts from and usually ends with a mental and emotional approach to realities beyond the mind; Spirituality goes straight forward to direct vision and communion with the Beyond. Religion labours to experience and express the world of Spirit in and through a turn, often a twist, given by the mental beingmanuin man; it bases itself upon the demands of the mental, the vital and the physical complex the triple nexus that forms the ordinary human personality and seeks to satisfy them under a holier garb. Spirituality knows the demands of the Spirit alone; it lives in a realm where the body, the life and the mind stand uplifted and transmuted into their utter realities. Religion is the human way of approaching and enjoying the Divine; Spirituality is the divine way of meeting the Divine. Religion, as it is usually practised, is a special art, one the highest it may be, still only oneamong many other pursuits that man looks to for his enjoyment and fulfilment; but spirituality is nothing if it does not swallow up the entire man, take in his each and every preoccupation and new-create it into an inevitable expression of its own master truth. Religion gives us a moral discipline for the internal consciousness, and for the external life, a code of conduct based upon a system of rules and rites and ceremonies; spirituality aims at a revolution in the consciousness and in the being.
   Keeping this difference in view, we may at once point out that Europe, when she is non-materialist, is primarily religious and only secondarily spiritual, but India is always primarily spiritual and only secondarily religious. The vein of real spirituality in European culture runs underground and follows narrow and circuitous by-paths; rarely does it appear on the top in sudden and momentary flashes and even then only to dive back again into its subterranean hiding-place; upon the collective life and culture it acts more as an indirect influence, an auxiliary leaven than as a direct and dynamic Force. In India there is an abundance, a superfluity even, of religious paraphernalia, but it is the note of spirituality that rings clear and high above all lesser tones and wields a power vivid and manifest. We could say in terms of modern Biology that spirituality tends to be a recessive character in European culture, while in India, it is dominant.

03.07 - Brahmacharya, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Brahmacharya means the storage of energy in the body and its sublimation. The energy in view is mainly physico-vital energy, the vital energy based upon and imbedded in the physical body. Brahmacharya naturally meant a strict observance of certain rules and regulations involving a strenuous discipline.
   Brahmacharya was the very basis of education in ancient India: indeed, it was the basic education upon which Indian culture, Indian civilization, Indian life was based and built up. Without it there was no entry into the business of life.
   Modern education means storage of information, knowledge of thingsas much knowledge of as many things as it is possible for the brain to contain. The older ideal, however, was not so much knowledge, that is to say, packet of knowings, but capacity, first capacity in a general way, and then as its application, the capacity of knowledge. The problem was to locate, that is to say, find out the source of energy then master it, increase it, harness it and utilise it. The physico-vital energy is the most elementary and elemental energy that is nearest to us and most easily available. It is the basic energy; man starts his life with that, a child possesses it abundantly. The first problem is how to store it; evidently it is most liable to be thrown or frittered away. The first form of the discipline in the preparatory stage of early life is regularity in habits, methodical physical exercises; even a fixed routine sometimes helps much. Next comes self-control, continence, physical purity. This is Brahmacharya proper. It means the exercise of conscious will.
   We do not speak of Brahmacharya in relation to a child. The discipline can be taken up only when the body and the consciousness have attained a certain degree of growth and development. A child grows in the full free play of its life movements: the care or attention of others should weigh upon it as lightly as possible, maintaining only an atmosphere of happy influence and protection. The transition from the stage of free play to conscious control is marked in Indian society by the ceremony of upanayana, the first approach or initiation: it is the beginning of the life of Brahmacharya.
   It must be understood that this discipline is not merely for those who wish to follow a religious or spiritual life, but for all without exception. Brahmacharya is the first ashrama, order or stage of life with which one begins one's organisation of life; one has to pass through it to others leading to greater and higher degrees of fulfilment. It forms the foundation, prepares the necessary ground upon which the life structure can safely be raised and maintained. It is the secret fund of strength, the source of pure energies that vitalises life, enhances its values, makes it worth living.
   The energy that one stores by continence, regular habits and self- discipline increases also in that way. Sometimes special methodskriyaare adopted to help the process, Asana or Pranayama, for example. But an inner and a more psychological procedure is needed, a concentration of will and consciousnessa kind of dhyana, in other wordsin order to be able to take the next step in discipline. For after the storage and increase of energy comes the sublimation of energy, that is to say, the physico-vital energy transmuted into the energy of mental substance, medh. Sublimation means also the increase of brain-power, an enhancement in the degree and quality of its capacity. This has nothing to do with the volume of knowledge enclosed (the mass of information to which we referred before) the growth is with regard to the very stuff of the mind from within, the natural strength of intelligence that can be applied to any field of knowledge with equal success and felicity.
   The basis and the immediate aim of education according to the ancient system was to develop this fundamental mental capacity: the brain's power to think clearly, consistently and deeply, to undergo labour without tiring easily and also a general strength and steadiness in the nerves. The transference of nervous energy into brain energy is also a secret of the process of sublimation. It is precisely this aspect of education that has been most neglected in modern times. We give no thought to this fundamental: we leave the brain to develop as it may (or may not), it is made to grow under pressuremore to inflate than to growby forcing into it masses of information. The result at best is that it is sharpened, made acute superficially or is overgrown in a certain portion of it in respect of a narrow and very specialised function, losing thereby a healthy harmony and homogeneity in the total movement. The intellectual's nervous instability is a very common phenomenon among us.
  --
   This new approach has rectified much of the wrong handling of the problem of education to which we have been accustomed. Even this new orientation, however, is not sufficient: along with freedom and autonomy, the element of discipline and order has also to be brought in, if not quite in the old way at least in a new manner. It will not do to say simply that it must be self- discipline and self-order, but the question is how it is to be practically carried out. In ancient times it was done by living the life of an aspirant, not merely by studying and going to school, being only a student but living in the hours of the teacher, in the atmosphere of his direct presence and influence: the teacher too was not a machine issuing mechanical instruction, but a Person who loved and whom one loved, a warm embodiment of the ideal.
   In our days there has been this unhappy division between the student and the aspirant. In the student life, life and study are things apart. One may be a good student, study very seriously and attain considerable eminence in intellectual achievement, and yet in life one may remain quite the ordinary man with very normal reactions. Along with the brain we do not endeavour to educate the life instincts and body impulses. This portion of our nature we leave all alone and do not dare or care to handle it consciously. Sometimes we call that freedom; but it is more slavery than freedom, slavery to our commonplace animal nature. Because one follows one's impulses and instincts freely, without let or hindrance one feels as if he were free. Far from it.
   This hiatus in our nature, the separation between intellectual culture and life movement has to be healed up; human personality must be made a unified whole. The training given under Brahmacharya will be of immense help in that direction. The deeper purpose, however, of this discipline is not merely a unification of the personality, but a heightening also, lifting it to a level of consciousness from where it can envisage its spiritual destiny and seek to realise it.
   ***

03.09 - Buddhism and Hinduism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   And yet Mayavada even while it reigned supreme, was never the be-all and end-all of the inner Indian spirit. Always there was along with it the other strain; in the background, driven underground its presence is felt persistently. The Shunyam, the Asat, the Akshara Brahman could never totally obliterate the Sat Purusha, the Purushottama or the Mahashakti. The Line of the Everlasting Yes was kept living and vibrant in the Tantric discipline, for example, although at times it also suffered a change under the compelling impact of the Great Negation.
   III

03.10 - The Mission of Buddhism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   To abrogate the matter of fact, rational view of life in order to view it spiritually, to regard it wholly as an expression or embodiment or vibration of consciousness-delight was possible to the Vedic discipline which saw and adored the Immanent Godhead. It was not possible to Buddha and Buddhistic consciousness; for the Immanent Divine was ignored in the Buddhistic scheme. Philosophically, in regard to ultimate principles, Buddhism was another name for nihilism, creation being merely an assemblage of particles of consciousness that is desire; the particles scattered and dissolved, remains only the supreme incomparable Nirvana. But pragmatically Buddhism was supremely humanistic.
   As it took man as a rational animal, at least as a starting-point, even so it gave a sober human value to things human. A rationalist's eye made him see and recognise the normal misery of mankind; and the great compassion goaded him to find the way out of the misery. It was not a dispassionate quest into the ultimate truth and reality nor an all-consuming zeal to meet the Divine that set Buddha on the Path; it was the everyday problem of the ordinary man which troubled his mind, and for which he sought a solution, a permanent radical solution. The Vedanist saw only delight and ecstasy and beatitude; forhim the dark shadow did not exist at all or did not matter; it was the product of illusion or wrong view of things; one was asked to ignore or turn away from this and look towards That. Such was not the Buddha's procedure.

03.17 - The Souls Odyssey, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   In the meanwhile, however, our birth is but a sleep and a forgetting. A physical incarnation clouds the soul-consciousness and involves loss of memory, amnesia. The soul's travail therefore in a physical body is precisely to regain the memory of what has been forgotten. Spiritual discipline means at bottom this remembering, and all culture too means nothing more than that that is also what Plato thought when he said that all knowledge, all true knowledge consists in reminiscence.
   Man, in his terrestrial body, although fallen, because shrouded and diverted from his central being of light and fire, is yet not, as I have said, wholly forsaken and cut adrift. He always carries within him that radiant core through all the peregrinations of earthly sojourn. And though the frontal consciousness, the physical memory has no contact with it, there is a stream of inner consciousness that continues to maintain the link. That is the silver lining to the dark cloud that envelops and engulfs our normal life. And that is why at timesnot unoften there occurs a crack, a fissure in the crust of our earthly nature of ignorance and a tongue of flame leaps outone or other perhaps of the seven sisters of which the Upanishad speaks. And then a mere man becomes a saint, a seer, a poet, a prophet, a hero. This is the flaming godhead whom we cherish within, Agni, the leader of our progressive life, the great Sacrifice, the child whom we nourish, birth after birth, by all that we experience and do and achieve. To live normally and naturally in that fiery elementlike the legendary Salamanderto mould one's consciousness and being, one's substance and constitution, even the entire cellular organisation into the radiant truth is the goal of man's highest aspiration, the ultimate end of Nature's evolutionary urge and the cycle of rebirth.

04.01 - The Divine Man, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The Divine descends as an individual person fundamentally to hasten the evolutionary process and to complete it; he takes the human form to raise humanity to divinity. The fact and the nature of the process have been well exemplified in Sri Ramakrishna who, it is said, took up successively different lines of spiritual discipline and by a supreme and sovereign force of concentration achieved realisation in each line in the course of a few days what might take in normal circumstances years or even lives to do. The Divine gathers and concentrates in himself the world-force, the Nature-Energyeven like adynamo and focuses and canalises it to give it its full, integral and absolute effectivity. And mortal pain he accepts, and swallows the poison of ignorant lifeeven like Nilakantha Shivato transmute it into ecstasy and immortality. The Divine Mother sank into the earth-nature of a human body:
   Of her pangs she made a mystic poignant sword. . .

04.01 - The March of Civilisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   This episode links up with the inner story of mankind, its spiritual history. The growing or evolving consciousness of man was not only an outgoing and widening movement: it was also a heightening, an ascent into ranges that are not normally perceived, towards summits of our true reality. We have spoken of the Grco-Roman culture as the source and foundation of European civilisation; but apart from that there was a secret vein of life that truly vivified it, led it by an occult but constant influence along channels and achievements that are meant to serve the final goal and purpose. The Mysteries prevalent and practised in Greece itself and Crete and the occult rites of Egyptian priests, the tradition of a secret knowledge and discipline found in the Kabbalah, the legendary worship of gods and goddesses sometimes confused, sometimes identified with Nature forcesall point to the existence of a line of culture which is known in India as Yoga. If all other culture means knowledge, Yoga is the knowledge of knowledge. As the Upanishad says, there are two categories of knowledge, the superior and-the inferior. The development of the mind and life and body belongs to the domain of Inferior Knowledge: the development of the soul, the discovery of the Spirit means the Superior Knowledge.
   This knowledge remained at the outset scattered, hidden, confined to a few, a company of adepts: it had almost no direct contact with the main current of life. Its religious aspect too was so altered and popularised as to represent and serve the secular life. The systematisation and propagation of that knowledgeat least the aspiration for that knowledgewas attempted on an effective scale in the Hebrew Old Testament. But then a good amount of externalities, of the Inferior Knowledge was mixed up with the inner urge and the soul perception. The Christ with his New Testament came precisely with the mission of cleaning the Augean stables, in place of the dross and coverings, the false and deformed godheads, to instal something of the purest ray of the inner consciousness, the unalloyed urge of the soul, the demand of our spiritual personality. The Church sought to build up society on that basis, attempting a fusion of the spiritual and the temporal power, so that instead of a profane secular world, a mundane or worldly world, there maybe established God's own world, the City of God.
  --
   Turning to India we find a fuller and completerif not a globalpicture of the whole movement. India, we may say, is the spiritual world itself: and she epitomised the curve of human progress in a clearer and more significant manner. Indian history, not its political but its cultural and spiritual history, divides itself naturally into great movements with corresponding epochs each dwelling upon and dealing with one domain in the hierarchy of man's consciousness. The stages and epochs are well known: they are(l) Vedic, (2) Upanishadic, (3) Darshanasroughly from Buddha to Shankara, (4) Puranic, (5) Bhagavataor the Age of Bhakti, and finally (6) the Tantric. The last does not mean that it is the latest revelation, the nearest to us in time, but that it represents a kind of complementary movement, it was there all along, for long at least, and in which the others find their fruition and consummation. We shall explain presently. The force of consciousness that came and moved and moulded the first and the earliest epoch was Revelation. It was a power of direct vision and occult will and cosmic perception. Its physical seat is somewhere behind and or just beyond the crown of the head: the peak of man's manifest being that received the first touch of Surya Savitri (the supreme Creative Consciousness) to whom it bowed down uttering the invocation mantra of Gayatri. The Ray then entered the head at the crown and illumined it: the force of consciousness that ruled there is Intuition, the immediate perception of truth and reality, the cosmic consciousness gathered and concentrated at that peak. That is Upanishadic knowledge. If the source and foundation of the Vedic initiation was occult vision, the Upanishad meant a pure and direct Ideation. The next stage in the coming down or propagation of the Light was when it reached further down into the brain and the philosophical outlook grew with rational understanding and discursive argumentation as the channel for expression, the power to be cultivated and the limb to be developed. The Age of the Darshanas or Systems of Philosophy started with the Buddha and continued till it reached its peak in Shankaracharya. The age sought to give a bright and strong mental, even an intellectual body to the spiritual light, the consciousness of the highest truth and reality. In the Puranic Age the vital being was touched by the light of the spirit and principally on the highest, the mental level of that domain. It meant the advent of the element of feeling and emotiveness and imagination into the play of the Light, the beginning of their reclamation. This was rendered more concrete and more vibrant and intense in the next stage of the movement. The whole emotional being was taken up into the travailing crucible of consciousness. We may name it also as the age of the Bhagavatas, god-lovers, Bhaktas. It reached its climax in Chaitanya whose physical passion for God denoted that the lower ranges of the vital being (its physical foundations) were now stirred in man to awake and to receive the Light. Finally remains the physical, the most material to be worked upon and made conscious and illumined. That was the task of the Tantras. Viewed in that light one can easily understand why especial stress was laid in that system upon the esoteric discipline of the five m's (pancha makra),all preoccupied with the handling and harnessing of the grossest physical instincts and the most material instruments. The Tantric discipline bases itself upon Nature Power coiled up in Matter: the release of that all-conquering force through a purification and opening into the consciousness of the Divine Mother, the transcendent creatrix of the universe. The dynamic materialising aspect of consciousness was what inspired the Tantras: the others forming the Vedantic line, on the whole, were based on the primacy of the static being, the Purusha, aloof and withdrawing.
   The Indian consciousness, we say, presented the movement as an intensive and inner, a spiritual process: it dealt with the substance itself, man's very nature and sought to know it from within and shape it consciously. In Europe where the frontal consciousness is more stressed and valued, the more characteristic feature of its history is the unfoldment and metamorphosis of the forms and expressions, the residuary powers, as it were, of man's evolving personality, individual and social.

04.02 - Human Progress, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   A still further unveiling seems to be in progress now. The subject has discovered itself as separate from the observed object and still embracing it: but a given subject-object relationship in its turn again is being viewed as itself an object to another subject consciousness, a super-subject. That way lie the ever widening horizons of consciousness opened up by Yoga and spiritual discipline.
   In other words, the self-consciousness which marks off man as the highest of living beings as yet evolved by Nature is still not her highest possible instrumentation. As has been experienced and foreseen by Yogins in all ages and climes and as it is being borne in upon the modern mind more and more imperatively, this self-consciousness has to be consciously transcended, lifted, transmutedworked out into the super-consciousness. Such is Nature's evolutionary nisus and such is the truth and fact man is being driven to face in his inner individual consciousness as well as outer collective life.

04.03 - Consciousness as Energy, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   It is the aim of all Yoga, spiritual discipline, finally to arrive at this consciousness, this supreme reality which is behind all existence, which is the source and the substance of all. It is in this Consciousness that the whole creation is rolled up and it is from this that it is rolled out. Only there are some paths of spiritual discipline that prefer and follow the movement of in-rolling and others that seek the one of out-rolling: the former is the path of nivtti, the latter that of pravtti.
   Thus consciousness is not merely a status of being, but also a force of becoming. All that is to take form and be active, whether in the grossest, the material mode or in the most subtle, the ideative mode is originally a seed, a stress, a point of concentration of this consciousness. The Yogi becomes potentially all-powerful, because he is one with the All-Power, the Mother Consciousness. The perfect spiritual man not merely dwells with or is close to the Divine (slokya), he is not merely made in the image of the Divine (srpya), and again he is not merely unified and one with the Divine (syujya) but what is most marvellous, he has the same nature, that is to say, he has the same powers and capacities as the Divine (sdharmya).
  --
   Consciousness has a fourfold potential. The first is the normal consciousness, which is predominantly mental; it is the sphere comprising movements of which man is usually and habitually aware. It is what the Upanishad names Jgrat or jgaritasthna and characterises as bahipraja: it is the waking state and has cognition only of external things. In other words, the consciousness here is wholly objectivised, externalisedextrovert: it is also a strongly individualised formation, the consciousness is hedged in, isolated and contoured by a protective ring, as it were, of a characteristically separative personality; it is a surface formation, a web made out of day-to-day sensations and thoughts, perceptions and memories, impressions and associations. It is a system of outward actions and reactions against or in the midst of one's actual environment. The second potential is that of the Inner Consciousness: its characteristic is that the consciousness here is no longer trenchantly separative and individual, narrowly and rigidly egoistic. It feels and sees itself as part of or one with the world consciousness. It looks upon its individuality as only a wave of the universal movement. It is also sometimes called the subliminal consciousness; for it plays below or behind the normal surface range of consciousness. It is made up of the residuary powers of the normal consciousness, the abiding vibrations and stresses that settle down and remain in the background and are not immediately required or utilised for life purposes: also it contacts directly energies and movements that well out of the universal life. The phenomena of clairvoyance and clairaudience, the knowledge of the past and the future and of other worlds and persons and beings, certain more dynamic movements such as distant influence and guidance and controlling without any external means, well known in all yogic disciplines, are various manifestations of the power of this Inner Consciousness. But there is not only an outward and an inner consciousness; there is also a deeper or nether consciousness. This is the great field that has been and is being explored by modern psychologists. It is called the subconscious, sometimes also the unconscious: but really it should be named the inconscient, for it is not altogether devoid of consciousness, but is conscious in its own way the consciousness is involved or lost within itself or lies buried. It comprises those movements and impulsions, inclinations and dispositions that have no rational basis, on the contrary, have an irrational basis; they are not acquired or developed by the individual in his normal course of life experience, they are ingrained, lie imbedded in man's nature and are native to his original biological and physical make-up. As the human embryo recapitulates in the womb the whole history of man's animal evolution, even so the normal man, even the most civilised and apparently the farthest from his ancient moorings and sources, enshrines in his cells, in a miraculously living manner, the memory of vast geological epochs, the great struggles and convulsions through which earth and its inhabitants have passed, the basic urges of the crude life force, its hopes, fears, desires, hungers that constitute the rudimental and aboriginal consciousness, the atavism that links the man of today not only to his primitive ancestry but even to the plant worldeven perhaps to the mineral worldout of which his body cells have issued and evolved. Legends and fairy tales, mythologies and fables are a rationalised pattern and picture of the vibrations and urges that moved the original consciousness. It was a collectivea racial and an aboriginal consciousness. The same lies chromosomic, one can almost say, in the constitution of the individual man of today. This region of the unconscious (or the inconscient) is a veritable field of force: it lies at the root of all surface dynamisms. The surface consciousness, jgrat, is a very small portion of the whole, it is only the tip of the pyramid or an iceberg, the major portion lies submerged beyond our normal view. In reflex movements, in sudden unthinking outbursts, in dreams and day-dreams, this undercurrent is silhouetted and made visible and recognisable. Even otherwise, they exercise a profound influence upon all our conscious movements. This underground consciousness is the repository of the most dark and unenlightened elements that grew and flourished in the slime of man's original habitat. They are small, ugly, violent, anti-social, chaotic forces, their names are cruelty, lust, hunger, blind selfishness. Nowhere else than in this domain can the great Upanishadic truth find its fullest applicationHunger that is Death.
   But this is the seamy side of Nature, there is also a sunny side. If there is a nadir, there must be a corresponding zenith. In the Vedic image, if man is born of the Dark Mother, he is also a child of the White Mother (ka and vet). Or again, if Earth is our mother, the Heaven is our fatherdyaur me pit mat pthiv iyam. In other words, consciousness extends not in depth alone, but in height alsoit is vertically extended, infinite both ways. As there is a sub-consciousness or unconsciousness, so also there is at the other end super-consciousness.

04.04 - A Global Humanity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Man's attempt to surpass himself and establish a superhuman race is a conscious and deliberate process and the attempt can be successful only through such an willed discipline, sdhan. In the same way, a supranational human unity will be possible as a parallel eventuality to the same process of individual discipline.
   Humanity is evolving and developing the various groupings to manifest fundamental aspects of its cosmic person. Ancient Egypt, for example, brought us in contact with an occult world and a subliminal consciousness. We know also of the nature of the Hebraic genius, the moral fervour, the serious, almost grim spirit of Righteousness that formed and even now forms a major strain in the European or Christian culture and civilisation. The famous "sweetness and light" of the Hellenic mind supplied the other strain. The Roman genius for law and government is a well-known commonplace of history. Well-known also India's spirituality. All these modes of consciousness are elementsforces, energies and personalities that build up the godhead of humanity. Peoples and races in the past were the scattered limbs of the godhead-scattered and isolated from one another, because of the original unconsciousness and sharp egocentricity out of which Nature started its course of evolution. The disjecta membra are being collected together by a growing consciousness.

04.04 - Evolution of the Spiritual Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Indeed, the tradition in the domain of spiritual discipline seems to have been always to realise once again what has already been realised by others, to rediscover what has already been discovered, to re-establish ancient truths. Others have gone before on the Path, we have only to follow. The teaching, the realisation is handed down uninterruptedly through millenniums from Master to disciple. In other words, the idea is that the fundamental spiritual realisation remains the same always and everywhere: the name and the form only vary according to the age and the surroundings. The one reality is called variously, says the Veda. Who can say when was the first dawn! The present dawn has followed the track of the infinite series that has gone by and is the first of the I infinite series that is to come. So sings Rishi Kanwa. For the core of spiritual realisation is to possess the consciousness, attain the status of the Spirit. This Spirit may be called God by the theist or Nihil by the Negativist or Brahman (the One) by the Positivist (spiritual). But the essential experience of a cosmic and transcendental reality does not differ very much. So it is declared that there is only one goal and aim, and there are, at the most, certain broad principles, clear pathways which one has to follow if one is to move in the right direction, advance smoothly and attain infallibly: but these have been well marked out, surveyed and charted and do not admit of serious alterations and deviations. The spiritual aspiration is a very definite and unitary movement and its fulfilment is also a definite and invariable status of the consciousness. The spiritual is a typal domain, one may say, there is no room here for sudden unforeseen variation or growth or evolution.
   Is it so in fact? For, if one admits and accepts the evolutionary character of human nature and consciousness, the outlook becomes somewhat different. According to this view, human civilisation is seen as moving through progressive stages: man at the outset was centrally lodged in and occupied with his body consciousness, he was an annamaya purua; then he raised himself and centred in the vital consciousness and so became fundamentally a prnamaya purua; next he climbed into the mental consciousness and became a maomaya purua; from that level again he has been attempting to go further beyond. On each plane the normal life is planned according to the central character, the lawdharmaof that plane. One can have the religious or spiritual experience on each of these planes, representing various degrees of growth and evolution according to the plane to which it is attached. It is therefore that the Tantra refers to three gradations of spiritual seekers and accordingly three types or lines of spiritual discipline: the animal (pau bhva), the heroic (vra bhva) and the godly or divine (deva bhva). The classification is not merely typal but also hierarchical and evolutionary in character.
   The Divine or the spiritual consciousness, instead of being a simple unitary entity, is a vast, complex, stratified reality. There are many chambers in my Father's mansion, says the Bible: many chambers on many stories, one may add. Also there are different levels or approaches that serve different seekers each with his own starting-point, his point de repaire. When one speaks of union with the Divine or of entering into the spiritual consciousness, one does not refer to the same identical truth or reality as any other. There is a physical Divine, a vital Divine, a mental Divine; and beyond the mindfrom where one may consider that the region of true spirit begins there are other innumerable modes, aspects, manifestations of the Divine.

04.05 - The Freedom and the Force of the Spirit, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   But the truly effective will, that can produce an all-round change, comes from a still higher or deeper source. Indeed, the will that never fails, that turns even the external circumstances, adverse and obstructive though they appear to be, to serve it, is the will of the soul, the spiritual being in us. And man is man, not a mere animal, because he has been called upon to seek and find his soul, to get at his inner and inmost being and from there comm and his external nature and outside circumstances too. The orthodox name for this endeavour is spiritual discipline or Yoga.
   On lower levels, a conscious will made up of a compound energy of the mental and vital and physical will, when in sufficient proportions, has considerable effective force: great men of action have this distinction. Even then, however, theirs is not that type which is absolute or never-failing, nor that especial category which will bring about a collective change, a fundamental change, intensive as well as extensive, needed at this evolutionary crisis of earth and humanity.

04.06 - Evolution of the Spiritual Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Indeed, the tradition in the domain of spiritual discipline seems to have been always to realise once again what has already been realised by others, to rediscover what has already been discovered, to re-establish ancient truths. Others have gone before on the Path, we have only to follow. The teaching, the realisation is handed down uninterruptedly through millenniums from Master to disciple. In other words, the idea is that the fundamental spiritual realisation remains the same always and everywhere: the name and the form only vary according to the age and the surroundings. The one Reality is called variously, says the Veda. Who can say when was the first dawn! The present dawn has followed the track of the infinite series that has gone by and is the first of the infinite series that is to come. So sings Rishi Kanwa. For the core of spiritual realisation is to possess the consciousness, attain the status of the Spirit. This Spirit may be called God by the theist or Nihil by the Negativist or Brahman (the One) by the Positivist (spiritual). But the essential experience, of a cosmic and transcendental reality, does not differ very much. So it is declared that there is only one goal and aim, and there are, at the most, certain broad principles, clear pathways which one has to follow if one is to move in the right direction, advance smoothly and attain infallibly: but these have been well marked out, surveyed and charted and do not admit of serious alterations and deviations. The spiritual aspiration is a very definite and unitary movement and its fulfilment is also a definite and invariable status of the consciousness. The spiritual is a type domain, one may say, there is no room here for sudden unforeseen variation or growth or evolution.
   Is it so in fact? For if one admits and accepts the evolutionary character of human nature and consciousness, the outlook becomes somewhat different. According to this view, human civilisation is seen as moving through progressive stages: man at the outset was centrally lodged in and occupied with his body consciousness, he was an annamaya purua; then he raised himself and was centred in the vital consciousness and so became fundamentally a pramaya purua ; next the climbed into the mental consciousness and became the manomaya purua; from that level again he has been attempting to go further beyond. On each plane the normal life is planned' according to the central character, the lawdharmaof that plane. One can have the religious or spiritual experience on each of these planes, representing various degrees of grow and evolution according to the plane to which it is attached. It is therefore that the Tantra refers to three gradations of spiritual seekers and accordingly three types or lines of spiritual discipline: the animal (pau bhva) the heroic (Vra bhva) and the godly or divine (deva bhva). The classification is not merely typal but also hierarchical and evolutionary in character.
   The Divine or the spiritual consciousness, instead of being a simple unitary entity, is a vast, complex stratified reality. "There are many chambers in my Father's mansions", says the Bible: many chambers on many storeys, one may add. Also there are different levels or approaches that serve different seekers, each with his own starting-point, his point de repre. When one speaks of union with the Divine or of entering into the spiritual consciousness, one does not refer to the same identical truth or reality as any other. There is a physical Divine, a vital Divine, a mental Divine; and beyond the mindfrom where one may consider that the region of true spirit begins there are other innumerable modes, aspects, manifestations of the Divine.

04.06 - To Be or Not to Be, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The Brahmin is he who represents in his nature and character the principle and movement of knowledge, of comprehension and inclusion, of peace and harmonyall the qualities that are termed sttwic. A Brahmin does not fight, the very build of his consciousness prevents him from wounding and hurting; he has no enemy; even if he is attacked or killed, he does not raise his arm to protect himself (although Ramakrishna would prescribe even for him a modified or mollified mode of resisting the evil, hissing at least if not biting). The Biblical injunction, we know, is to present the other cheek too to the smiter. This is for those who follow the Brahminical discipline. But a Kshatriya, who in his nature and consciousness is a warrior, has another dharma; he is the armed guard of knowledge and truth, he is strength and force. He has to resist the evil in the name of the Lord, he has to raise his arm to strike. He is the instrument of Rudra and Mahakali. Does not the mighty goddess declare I draw the bow for Rudra, I hurl the arrow to slay the hater of the truth?4 If the Kshatriya does not follow his own dharma, but seeks to imitate the Brahmin, he brings about a confusion liable to disintegrate the society, he is then un-Aryan, inglorious, unworthy of heaven, deserving all the epithets which Sri Krishna heaped upon the dejected, depressed and confused Arjuna. So long as the world is held by brute force, so long as there is the sway of evil power over the material earth and the physical body, there will be the need to resist it physically: if I do not do it, other instruments will be found. I may say like Arjuna, overwhelmed with pity and grief, I shall not fight, but God and the cosmic deities may refuse my refusal and compel me to do what in my ignorance and wrong headedness I would not like to do.
   Rig Veda, IX. 126

04.09 - Values Higher and Lower, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   That man is not the term of evolution, that intellect is not the supreme expression of human capacity, that this mortal being shall acquire new faculties and powers and become a higher species with a good deal of his present limitations removed are some of the views regarding human destiny held today. At one end are religious and devout people or those who follow a faith and spiritual discipline and at the other end are hard-headed scientific people who go by the evidence of downright facts and figures. There are a considerable number among both the groups and also among all the gradations lying in-between who subscribe, although in various ways, to this television we speak of. Catholics who believe in the coming of the Messiah and physicists who believe in re-creation of Matter and Energy, not merely its disintegration, have been equally enthusiastic in upholding this New Faith. There is Berdyaev who is a Christian, there is Gerald Heard who is called a Neo-Brahmin and there is Lecomte du Noy, the eminent French biophysicist.
   We see the movement accepted and advanced (if not even initiated) more in the West than in the East. That the world is a progressive and progressing phenomenon comes easily and naturally to the European mind. The East has been habituated to a static view of things: if there is dynamism, it is mostly considered as a movement in a circle. The spiritual East with its obsessing experience of the Infinite and Eternal and Permanent, the Transcendent, found it unnecessary to attach that importance to the impermanent and finite which would give it a meaning and purpose and direction. Therefore we see in India those who advocate this new view are considered Europeanised and not following the au thentic spiritual tradition of India.
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   The crucial problem however lies, in a sense, in the way that the goal is to be reached, in the modus operandi. How is the higher status, whatever it is, to be brought down, made effective, be established here on earth and in life. Ideals there have been always and many; evidently we do not know how to go about the business and actualise what is thought and dreamed. About the new ideal too, suggestions have been made with regard to the path to be followed to reach it and are being tried and tested. Some say a life of inner or ethical discipline, conscious effort on the part of each Individual for his own sake is needed: the higher reality must be reached first by a few individuals, it cannot be attained by 'mass action. Others declare that personal effort will not lead very far; if there is to be a great or fundamental change in human nature, it is the Divine Grace alone that can bring it about. The surpassing of man is a miracle and only the supreme magician as an Avatara can do it. Others, again, are not prone to believe in a physical Incarnationsomewhat difficult usually for a European mind but would accept subtler forces or even superior beings, other than the human category, as aids and agents in the working out of the great future.
   It is India's great achievement and speciality that she has found the way the way to all truly high fulfilment. It is Yoga and the Yogic consciousness. Yoga is the science and art of discovering the higher truths, indeed, the highest reality and of living there, not a midway moral elevation only. In its integral view it combines all the three processes mentioned above. The Yogic consciousness seeks to lift the consciousness as high as possible, in fact, to the very highestit literally means union or identity (with the highest Reality, Spirit or God). Thus it has the true perception or vision of the forces that act in and upon the world and the powers that decide and is in union with them. The Yogic consciousness and power is also embodied in the Divine Incarnation for he is Yogeshwara: and in India it is accepted as a commonplace that God descends in a human shape, whenever there is a great crisis and man needs salvaging and salvation. God comes then with all his angels, with the divine host to battle for him and with him to establish the Dharma.

05.02 - Gods Labour, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The general idea of a descent of the Spirit, that is to say, the Divine, the conception of avatra and avataraais, of course, not new. But here there is a difference. Avatara or Avatarana in the older disciplines was more or less an intervention of God as God, the working of a Force come specifically in the midst of the world circumstances, maintaining still its divine transcendental character, to work out a given problem, accomplish a special mission and then, when the work is done, retire to its own status. It is, as it were, a weapon of flame and light hurled into the earthly frayeven like the discus of Vishnu and having accomplished its mission, going back into the hand of the thrower, its fount and origin. The task of the Avatara was usually bhbhra-haraa, lightening earth's load: it means removing the sinful and preserving the virtuous, re-establishing the reign of Law. Esoterically, he also embodied the Way to spiritual fulfilment. There was no question of saving humanityit was more serving than savingby transfiguring it, giving it a new body and life and mind, nor was there any idea of raising the level of earth-consciousness.
   The Divine acts in three different ways in his three well-known aspects. As the transcendent Reality he is above and beyond creation, he is the Unmanifest, although he may hold within either involved or dissolved the entire manifestation. Next, he is the manifestation, the cosmic or the universal; he is one with creation, immanent in it, still its master and lord. Finally, he has an individual aspect: he is a Person with whom human beings can enter into relations of love and service. The Divine incarnate as a human being, is a special manifestation of the Individual Divine. Even then, as an embodied earthly person, he may act in a way characteristic of any of the three aspects. The Divine descended upon earth, as viewed by Sri Aurobindo, does not come in his transscendental aspect, fundamentally aloof and away, in his absolute power and consciousness, working miracles here; for transcendence can do nothing but that in the midst of conditions left as they are. Nor does he manifest himself only as his cosmic power and consciousness, imbedded in the creation and all-pervading, exercising his influence through the pressure of Universal Law, perhaps in a concentrated form, still working gradually, step by step, as though through a logical process, for the maintenance of the natural order and harmony, lokasagraha. God can be more than that, individualised in a special, even a human sense. His individual being can and does hold within itself his cosmic and transcendental self covertly in a way but overtly too in a singular manner at the same time. The humanised personality of the Divine with his special role and function is at the very centre of Sri Aurobindo's solution of the world enigma. The little poem A God's Labour in its short compass outlines and explains beautifully the grand Mystery.
  --
   The Divine incarnates, as an individual in the concrete material actuality, this double aspect of the utter truth and reality. There are, what may be called, intermediary incarnations, some representing powersaspects of the Divinein the higher mental or overmental levels of consciousness, others those of the inner heart, yet others again those of the dynamic vital consciousness. But the integral Divine, he who unites and reconciles in his body the highest height and the lowest depth, who has effectuated in him something like the "marriage of Heaven and Hell" is an event of the futureeven perhaps of the immediate future. The descent into hell is an image that has been made very familiar to man, but all its implications have not been sounded. For what we were made familiar with was more or less an image of hell, not hell itself, a region or experience in the vital (may be even in the mental): real hell is not the mass of desires or weaknesses of the flesh, not "living flesh", but dead Matter whose other name is Inconscience. In the older disciplines the central or key truth, the heart of reality where the higher and the lowerBrahman and Maya, the Absolute and the Contingency, the One and the Many, God and the Worldmet and united in harmony was bypassed: one shot from below right into the supreme Absolute; the matrix of truth-creation was ignored. Even so, at the other end, the reality of brute matter was not given sufficient weight, the spiritual light disdained to reach it (vijigupsate).
   The integral Divine not merely suffers (as in the Christian tradition) a body material, He accepts it in his supernal delight, for it is his own being and substance: it is He in essence and it will become He in actuality. When he comes into the world, it is not as though it were a foreign country; he comes to his own,only he seeks to rebuild it on another scale, the scale of unity and infinity, instead of the present scale of separativism and finiteness. He comes among men not simply because he is' moved by human miseries; he is no extra-terrestrial person, a bigger human being, but is himself this earth, this world, all these miseries; he is woven into the fabric of the universe, he is the warp and woof that constitute creation. It is not a mere movement of sympathy or benevolence that actuates him, it is a total and absolute identification that is the ground and motive of his activity. When he assumes the frame of mortality, it is not that something outside and totally incongruous is entering into him, it is part and parcel of himself, it is himself in one of his functions and phases. Consequently, his work in and upon the material world and life may be viewed as that of self-purification and self-illumination, self- discipline and selfrealisation. Also, the horrors of material existence, being part of the cosmic play and portion of his infinity, naturally find shelter in the individual divine incarnation, are encompassed in his human embodiment. It is the energy of his own consciousness that brought out or developed even this erring earth from within it: that same energy is now available, stored up in the individual formation, for the recreation of that earth. The advent and acceptance of material existence meant, as a kind of necessity in a given scheme of divine manifestation, the appearance and play of Evil, the negation of the very divinity. Absolute Consciousness brought forth absolute unconsciousness the inconscientbecause of its own self-pressure, a play of an increasingly exclusive concentration and rigid objectivisation. That same consciousness repeats its story in the individual incarnation: it plunges into the material life and matter and identifies itself with Evil. But it is then like a pressed or tightened spring; it works at its highest potential. In other words, the Divine in the body now works to divinise the body itself, to make of the negation a concrete affirmation. The inconscient will be embodied consciousness.

05.05 - In Quest of Reality, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   This faculty of direct knowledge, however, is not such a rare thing as it may appear to be. Indeed if we step outside the circumscribed limits of pure science instances crowd upon us, even in our normal life, which would compel one to conclude that the rational and sensory process is only a fringe and a very small part of a much greater and wider form of knowing. Poets and artists, we all know, are familiar only with that form: without intuition and inspiration they are nothing. Apart from that, modern inquiries and observations have established beyond doubt certain facts of extra-sensory, suprarational perceptionof clairvoyance and clairaudience, of prophecy, of vision into the future as well as into the past. Not only these unorthodox faculties of knowledge, but dynamic powers that almost negate or flout the usual laws of science have been demonstrated to exist and can be and are used by man. The Indian yogic discipline speaks of the eight siddhis, super-natural powers attained by the Yogi when he learns to control nature by the force of his consciousness. Once upon a time these facts were challenged as facts in the scientific world, but it is too late now in the day to deny them their right of existence. Only Science, to maintain its scientific prestige, usually tries to explain such phenomena in the material way, but with no great success. In the end she seems to say these freaks do not come within her purview and she is not concerned with them. However, that is not for us also the subject for discussion for the moment.
   The first point then we seek to make out is that even from a rigid positivist stand a form of knowledge that is not strictly positivist has to be accepted. Next, if we come to the content of the knowledge that is being gained, it is found one is being slowly and inevitably led into a world which is also hardly positivistic. We have in our study of the physical world come in close contact with two disconcerting facts or two ends of one fact the infinitely small and the infinitely large. They have disturbed considerably the normal view of things, the view that dominated Science till yesterday. The laws that hold good for the ordinary sensible magnitudes fail totally, in the case of the infinite magnitudes (whether big or small). In the infinite we begin squaring the circle.

05.06 - Physics or philosophy, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Even Eddington is not so absurd or impossible as it may seem to some. He says, as we have seen, that all so-called laws of Nature can be discovered from within the mind itself, can be deduced logically from psychologically given premises: no empiricial observation or objective experimentation is necessary to arrive at them: they are found a priori in the subject. Now, mystic experience always lays stress on extra-sensory knowledge: it declares that such a knowledge is not only possible, but that this alone is the right and correct knowledge. All thingsmatter and mind and life and allbeing but vibrations of consciousness, even as the colours of a spectrum are vibrations, electro-magnetic waves of different frequency, mystic discipline enables one to enter into that condition in which one's consciousness mingles with all consciousness or with another particular consciousness (Patanjali's term is samyama), and one can have all knowledge that one wishes to have by this inner contact or concentration or identification, one discovers the knowledge within oneself, no external means of sense observation and experimental testing, no empirical inductive process is needed. We do not say that Eddington had in view anything of this kind, but that his attitude points in this direction.
   That seems to be the burden, the underlying preoccupation of modern physical science: it has been forced to grope towards some kind of mystic perception; at least, it has been put into a frame of mind, due to the crumbling of the very fundamentals of the past structure, which is less obstructive to other sources and spheres and ways of knowledge. Certainly, we must admit that we have moved very far from Laplace when we hear today a hard-boiled rationalist like De Broglie declare:

05.09 - Varieties of Religious Experience, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The Sufi doctrine also occupies an intermediate position, like the Christian, between the Chaldean and the Vedantic. The absolute identity of the human lover and the Divine Beloved, a complete fusion of the two at a particular stage or moment of consciousness is one of the cardinal experiences in the Sufi discipline. But that is an innermost state, not normal or habitual in life and activity, where the difference, the separation between the adorer and the adored is maintained exactly for the delight of play. But the dualism in the Indian discipline is more than compensated by the doctrine of Incarnation which obliterates fundamentally all difference between the human and the Divine. According to it, God does not become man only once, as in the Christian view, but that it is one of his constant functions. Indeed, the Indian tradition is that He is always the leader of terrestrial evolution; at each crisis, at each moment of need for guidance, He comes down in flesh and blood, in the form of an earthly creature to show the way, how to live and move and act.
   The special gift of the Chaldean line of discipline lay in another direction. It cultivated not so much the higher lines of spiritual realisation but was occupied with what may be called the mid regions, the occult world. This material universe is not moved by the physical, vital or mental forces that are apparent and demonstrable, but by other secret and subtle forces; in fact, these are the motive forces, the real agents that work out and initiate movements in Nature, while the apparent ones are only the external forms and even masks. This occultism was also practised very largely in ancient Egypt from where the Greeks took up a few threads. The MysteriesOrphic and Eleusiniancultivated the tradition within a restricted circle and in a very esoteric manner. The tradition continued into the Christian Church also and an inner group formed in its heart that practised and kept alive something of this ancient science. The external tenets and dogmas of the Church did not admit or tolerate this which was considered as black magic, the Devil's Science. The evident reason was that if one pursued this line of occultism and tasted of the power it gave, one might very likely deviate from the straight and narrow path leading to the Spirit and spiritual salvation. In India too the siddhis or occult powers were always shunned by the truly spiritual, although sought by the many who take to the spiritual lifeoften with disastrous results. In Christianity, side by side with the major saints, there was always a group or a line of practicants that followed the occult system, although outwardly observing the official creed. It is curious to note that often where the original text of the Bible speaks of gods, in the plural, referring to the deities or occult powers, the official version translates it as God, to give the necessary theistic value and atmosphere.
   But if occultism is to be feared because of its wrong use and potential danger, spirituality too should then be placed on the same footing. All good things in the world have their deformation and danger, but that is no reason why one should avoid them altogether. What is required is right attitude and discrimination, training and discipline. Viewed in the true light, occultism is dynamic spirituality; in other words, it seeks to express and execute, bring down to the material life the powers and principles of the Spirit through the agency of the subtler forces of mind and life and the subtle physical.
   Occultism is naturally shunned by those who worship, who seek to experience the transcendent Spirit, God in Heaven, but it is an indispensable instrument for those who endeavour to manifest the Divine in a concrete form.

05.13 - Darshana and Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   European thought, European philosophy particularly, moves under the aegis of the Mind. It takes its stand within the Mind and from there tries to reach out to truths and realities; and therefore, however far it goes, its highest flights of perception, its most intimate contacts with spirit-truths are 'sicklied o'er with the pale cast of thought'. The Indian standpoint, on the contrary, is first to contact the truth by a direct realisationthrough meditation, concentration, an uplifting and a deepening of the consciousness, through Yoga, spiritual discipline, and then endeavour to express the truth thus realised, directly intuited or revealed, through mental terms, to make it familiar and communicable to the normal intelligence. Mind, so subordinated and keyed to a new rhythm, becomes, as far as it is possible for it, a channel, a vehicle and not a veil. All the main systems of Indian philosophy have this characteristic as their background. Each stands on a definite experience, a spiritual realisation, a direct contact with an aspect of truth and in and -through that seeks to give a world-view, building "up an intellectual system, marshalling rational conclusions that are natural to it or derive inevitably from it. In the Upanishads, which preceded the Darshanas, the spiritual realisations were not yet mentally systematised or logically buttressed: truths were delivered there as self-evident statements, as certitudes luminous in their own au thenticity. We accept them without question and take them into our consciousness as forming its fundamental norms, structuring its most intimate inscape. This is darana, seeing, as philosophy is named in India. One sees the truth or reality and describes it as it is seen, its limbs and gestures, its constituents and functions. Philosophy here is fundamentally a recording of one's vision and a translation or presentation of it in mental terms.
   The procedure of European philosophy is different. There the reason or the mental light is the starting-point. That light is cast about: one collects facts, one observes things and happenings and then proceeds to find out a general trutha law, a hypothesisjustified by such observations. But as a matter of fact this is the ostensible method: it is only a make-believe. For mind and reason are not normally so neutral and impersonal, a tabula rasa. The observer already comes into the field with a definite observational angle and a settled viewpoint. The precise sciences of today have almost foundered on this question of the observer entering inextricably into his observations and vitiating them. So in philosophy too as it is practised in Europe, on a closer observation, if the observer is carefully observed, one finds not unoften a core of suppositions, major premises taken for granted hidden behind the logical apparatus. In other words, even a hardened philosopher cherishes at the back of his mind a priorijudgments and his whole philosophy is only a rationalisation of an inner prejudgment, almost a window-dressing of a perception that came to him direct and in other secret ways. That was what Kant meant when he made the famous distinction between the Pure and the Practical Reason and their categories. Only the direct perceptions, the spiritual realisations are so much imbedded behind, covered so much with the mist of mind's struggle and tension and imaginative construction that it is not always easy to disengage the pure metal from the ore.

05.22 - Success and its Conditions, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   That, however, is the case with the normal man with the normal nature. But precisely because of the growth of self-consciousness, man has developed the power to increase his powers: he can extend the boundaries of his capacities and possibilities. He need not confine himself within the dimensions that he naturally possesses or acquires in the normal course of his growth. He can follow an abnormal or extraordinary course of growth, break through his limits and establish contact with the vast and the illimitable and the incalculable, even the very fount and origin- of all power. That is the gift of Yoga, spiritual discipline.
   Yoga brings in a different line and scheme of life. For it is built upon soul-consciousness, upon Divine Nature which means another history of individual destiny. Even then tranquillity and self-confidence are at the basis of a Yogic life also and a new degree of modesty and humility.

05.26 - The Soul in Anguish, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   A range of mystics and philosophers or philosopher-mystics from Kierkegaard to Sartre have made much of the sentiment of "anguish". Naturally, it is not the usual feeling of grief or sorrow due to disappointment or frustration that they refer to, nor is it the "repentance" which is a cardinal virtue in the Christian spiritual discipline. Repentance or grief is for something amiss, for some wrong done, for some good not done. It has a definite cause that gives rise to it and determinate conditions that maintain and foster it: and therefore it has also an end, at least the possibility of an ending. It is not eternal and can be mastered and got over: it is of the category of the Sankhyan or Buddhistic dukhatrayabhighata for that matter even the lacrimae rerum(tears inherent in things) of Virgil1 are not eternal.
   But the new Anguish spoken of is a strange phenomenon: it is causeless and it is eternal. It has sprung unbidden with no antecedent cause or condition: it is woven into the stuff of the being, part and parcel of the consciousness itself. Indeed it seems to be the veritable original sin, pertaining to the very nature. Kierkegaard makes of it an absolute necessity in the spiritual constituent and growth of the human soul something akin to, but deeper, because ineradicable, than the Socratic "divine discontent". Sartre puts it in more philosophical and rational terms, in a secular atmosphere as a kind of inevitable accompaniment to the sense of freedom and responsibility and loneliness that besets the individual being and consciousness at its inmost core, its deepest depth.

05.33 - Caesar versus the Divine, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Now there are several things to be distinguished here. First of all, even if it is accepted as true that in the past it is worldly men alone who were dynamically active in the world and that spiritual men were men of inaction whose role was to withdraw from the world, at least to be passive and indifferent with regard to mundane activities, that does not prove that it is an eternal truth and it is bound to be so ever and always. We must remember, if we admit the evolutionary character of Nature, of man and his growth and fulfilment, that spirituality in one of its forms at an early stage is and should be a movement of withdrawal, of diminishing dynamism in the sense of an "introversion". For when man still lives mostly in the vital domain and is full of the crude life urge, when the animal is still dominant in him (as the Tantrik discipline also points out), then a rigorous asceticism and self-denial is needed for the purification and sublimation of the nature. At that stage powers and dynamic capacities that often develop in the course of such discipline should also be carefully avoided and discarded; for they are more likely to bring down the consciousness to the ordinary level. But if that were the procedure and principle in the past, one need not eternise it into the present and the future. We Believe mankinda good part of mankind in its inner consciousness has advanced sufficiently on the vital level as to be able to give a new turn to his life and follow a different course of development. If he has not totally outgrown the animal, at least some higher element has been superimposed on it or infused into it and he can very well find the fulcrum of his nature in this superior station and order a new pattern of values and way of becoming. In other words, he need no longer altogether shun or avoid the so-called inferior forces the physico-vitalin him, but try to control and utilise them for higher diviner purposes in the world, upon the earth. For the earth embodies after all the crucial complex. Whatever is to be done in the end has to be done here, effected and established here. The withdrawal was needed for a purification and husbanding of the forces so that they may be brought forth and applied at the proper time and place, it is reculer pour mieux sauter, to fall back in order to leap forward all the better.
   In reality, however, to a vision that sees behind and beyond the appearances, spirituality the force of the Spiritis ever dynamic: the spiritual soul, even when it appears passive and inert, is most active not merely in the subtle psychological domain, but also in the material field. To the gross pragmatic eye Ramakrishna, for example, appears as a less dynamic personality, a less strong and heroic, if not positively weaker character than Vivekananda. Well, that is only face-value reading. Vivekananda himself knew and felt and said that he was only one of hundreds of Vivekanandas that his simple and, modest-looking Guru could create if he chose. Even so a Ramdas. Ramdas was not merely a spiritual adviser to Shivaji, concerned chiefly with the inner salvation and development of his disciple, and only secondarily with the gross material activities, the things of Caesar. The two domains are not separate at least in this case: the spiritual here directly and dynamically affects the physical. The spiritual guide is the dynamo the matrixof the power, the power spiritual; he wields and marshals the hidden, the secret forces that are behind the outward forms and movements. And the disciple by his attitude of obeisance and receptivity becomes all the better a channel and instrument for the actual play and fulfilment of that force. A Govind Singh is another instance of spiritual power made dynamic in mundane things. And we always have the classical instance of Rajarshi Janaka.

05.34 - Light, more Light, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Anyway, we are concerned particularly with one who asks for the truth and reality, the aspirant who is ready for the discipline. To the aspiring soul, to one who sincerely wishes to see the truth, it has been said, the truth unveils its body. The unveiling is gradual: the perception of the reality grows, the sensibility becomes refined, the vision clearer and clearer. The first step, as in all things, is the most decisive. For once all on a sudden, probably when you are off your guard, you know, in a flash, as it were, here is the right thing to do or the right thing you have done or even the wrong you have not done. You have thus secured the clue: and it is up to you now to pursue the clue.
   The question of false light or of wrong perception need not trouble you too much. If you are sincere, if you have the correct attitude, things will come always right to you. The trouble is for him who is not himself true or does not propose to be true.

06.02 - Darkness to Light, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Hurdles and obstacles are put there in the way: not merely to test your strength, but to train it, to increase it, to discipline it. Difficulties abound precisely because by overcoming them you attain to the fullness of your perfection. You have been built with elements and forces that are exactly in keeping with what you are expected to do with them: you are placed in the midst of conditions and circumstances that are absolutely in proportion to what you have to realise. Indeed you carry within yourself all the difficulties that are necessary to make your realisation perfection itself.
   When you receive a blow, do not draw back or blink and sink down: hold up your head with courage and fortitude and say to yourself, here is another opportunity given to take another step forward. The blow is a finger of light pointed towards a dark spot to be illumined, a weak link that has to be forged anew. In meeting and surmounting a difficulty you add another degree to your ascension, another sinew as it were to your muscle. Remember a difficulty is never out of proportion to your strength: it comes in the exact measure of your power to face it. It is your mind, your notion that makes the contrary suggestion, a kind of illusion possesses you that you are beyond your depth and must go adrift.

06.03 - Types of Meditation, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The first is to think on one subject in a continuous logical order. When, for example, you have to find the solution of a problem, you go step by step from one operation to another in a chain till you finally arrive at the conclusion. The thought is withdrawn from all other objects and is canalised along a single line. This is a kind of meditation, although it may not be usually known by that name. It marks a progress in the make-up of the human consciousness. For normally the mind moves at random, thoughts run about on many subjects, various, contrary and contradictory, from moment to moment. There is neither direction, consistency nor organisation: it is a confused mass of incomplete, inchoate thoughts. The control and organisation of this mass, to start with, in a limited sphere and in a definite direction, the rejection of the unnecessary and the irrelevant and the marshalling and ordering of the required elements form the first exercise towards mental growth. All high intelligence, all effective wielding of thought power needs this discipline. Under the present circumstances of the world the school-life gives the best opportunity for this development. This is a meditation that should be obligatory and universal.
   The next type we may call concentration, instead of meditation. Here we do not pursue a thought-line, but fix the thought upon one object unmoved. It means a further process of withdrawing the consciousness from its habitual outgoing and dispersive movement. The thought is held at a point and attention is focussed upon it: it is continuous and unbroken attention, for example, upon an idea, a phrase (mantra) or an image. One can concentrate also upon a physical point, say, fixing the gaze upon the tip of one's nose, or on a luminous point outside etc. In this discipline the whole mind is gathered together and focussed: or, everything else is shut out leaving only one thing upon which all the light of the consciousness is directed. It is a standstill consciousness, like a flame erect and immobile in a windless place.
   There is a third grade when the mind becomes a void, all thoughts being driven out, all vibrations tranquillised. It is a wide silence suffused with a still luminosity. The operation is difficult. For it means a kind of continuous and methodical drainage or rarefication which takes more or less a very long time. First you throw' out well-formed ideas and notions, processes and products of reasoning and judgment the bigger waves, as it were; as soon as these subside you find there are smaller waves below or behindhalf-formed thoughts, budding ideas, fugitive notions and so on; when these too are quieted down, you come across still another layer of smaller ripples of thought, close to sensations, nervous reactions, vibrations of the brain-mind, rudimentary precepts, etc., etc. One may go on like that if not ad infinitum, at least, to a considerable length. One arrives in the end at what is practically a vacuum, to all intents and purposes a silent mind. Even then it is a difficult and arduous process and may not be as absolute as one may expect. There are other surer and even perhaps easier processes to attain the same end. Thus instead of striving and struggling and forcing your will upon the restless waves, you simply relax yourself, bypass them as it were, await and aspire and open yourself towards the Silence that is above: call for the silence with trust and reliance and it comes not unoften as a massive inundation, a glacial sweep and automatically overwhelms you, drowning and filling you from top to toe. There is also another way: to contact, to enter into the Mother's Presence. Mother's Presence means all the realisations to which we aspire concretised, brought down, near to us, within our human reach. We have not to travel far and wide, mount to inaccessible heights, labour and strainwith blood and sweat and tearsto get what we want: all the gettings are ready-made there in our atmosphere, we have only to know and perceive, open something in us for them to flow in. That is perhaps the action of Grace: silence, absolute silence, not only in the mind, but in the whole being, can come this way too.

06.07 - Total Transformation Demands Total Rejection, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Indeed, the experience of joy in the very process of suffering is a common experience with the saint and the martyr. We know of innumerable instances where the fierce torture of the flesh was drowned, overwhelmed in the ecstasy of the inner aspiration; the vital enthusiasm drawn from the inner flame suffuses, courses through the nerves and tissues with such energy and impetus that it effectively blocks out the invading reaction of pain. It is a discipline that has its value even for the sadhak of the sunlit path.
   ***

06.08 - The Individual and the Collective, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   An integral sadhana cannot be confined to the individual alone; an element of collectivity must enter into it. An individual is not an isolated being in any way. There are, of course, schools of Yoga and philosophy that seek to isolate the individual, consider him as an entity hemmed in by his own consciousness; indeed they view the individuals as all distinct and separate, each a closed circle or sphere, they may barely touch each other but never interpenetrate or inter-communicate. Each stands as a solitary island, all together forming the vast archipelago of the universe. This is a position; no doubt, that can be acquired by a kind of discipline of the consciousness, though not to a great perfection; but it is not a natural or necessary poise. Normally, individuals do merge into each other and form one weft of give and take. A desire, an impulse, even a thought that rises in you, goes out of you, overflows you and spreads around even to the extreme limit of the earth, like a Hertzian wave. Again, any movement in any person anywhere in the world would come to you, penetrate you, raise a similar vibration in you, even though you may not so recognise it but consider it as something exclusively personal to you. You send out vibrations into the world and the world sends out vibrations into you. Individual life is the meeting-ground of these outgoing and incoming forces. It is precisely to avoid this circle or cycle of world-vibrations that the older Yogis used to leave the world, away from society, retire to mountain-tops, into the virgin forest where they hoped to find themselves alone and aloof, to be single with the Single Self. This is a way out, but it is not the only or the best solution. It is not the best solution, for although apparent-ly one is alone on the hill-top, in the desert crypt, or the forest womb, one always carries with oneself a whole world within, the normal nature with all its instincts and impulses, reactions, memories and hopes: you cut away the outside, run away from it, but what about the outside that is within you? The taste for a tasty thing does not drop with the removal of the object. Secondly, such an individual solution, even if it were possible, would still be a purely personal matter and, in the ultimate analysis, egoistic. It is why the Buddha refused to enter definitely into Nirvana and withdrew from the brink to work among men. Indeed, the real solution is else-where. It is not to withdraw or go away but to find within the orbit here a centre, a focus of consciousness which is not controlled by the outside forces but can control them, which is not coloured by them but can lend them its own luminosity. That is the soul or the psychic centre.
   And this centre is not an isolated entity in its nature: it is, as it were, a universal centre, that is to say, it links itself indissolubly in a secret sense of identity with all other centres. For this self is only one of the selves through which the One Self has multiplied itself for a varied self-objectification. The light that shines here, the fire that burns here and the delight that flows here illumine, purify and revitalise not only the individual in which it dwells, but move abroad and extend into the other individuals with which it lives in spiritual identity.

06.10 - Fatigue and Work, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   This does not mean, however, that there is no work natural to you, for which you have a special aptitude, in and through which your soul, the Divine, can express itself fully and wholly in a special manner. But what is that work? The kartavyam karma the work that demands to be donederiving from your swadharmayour self-nature? Evidently, it is not that of your superficial nature, which the mind chooses, the vital prefers and the body finds convenient. To come by your true or soul work, you have to pass through a considerable discipline, a rigorous training.
   You cannot throw off this work and that at random declaring they are not the work fit for you or jump at anything that your fancy favours. Indeed, you cannot give up anything, cast out anything, simply because it is unpleasant or not sufficiently pleasant. The more violently you try to shake off a thing, the more it will try to stick to you. Instead of that, you must know how to let a thing drop of itself, quietly, automatically and definitively. That is the only way of getting rid of an unwanted or an unnecessary thing. Before all, be sincere to yourself: that is to say, try to follow the highest light and aspiration in you each moment, and be faithful to that and that alone. Never allow yourself to be shaken or moved by the likes and dislikes of your mind or heart or body. Do even what goes against the grain of your body or heart or mind, if it is presented to you as the thing to be done; do it as calmly, dispassionately and as perfectly as it is possible for you to do and leave the rest to your higher destiny. If you belong all to your soul, if you are obedient to the Divine alone, then as this consciousness and poise grow clearer and steadier in you, you will find things that are not consonant with it dropping off from you quietly and without any effort or reaction from you, like autumn leaves from branches that supply the sap no more. Your work is changed, your circumstances are changed, your relation with things and per-sons are changed automatically and inevitably in accordance with the need and demand of your soul-consciousness.

06.12 - The Expanding Body-Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   In the present case, the phenomenon happened automatically without any premeditation on the part of the persons concerned; because the sympathy between the two was so strong, other considerations did not weigh in the balance against it. Needless to say, if one wishes to obtain conscious mastery of this occult power, one will have to go through a long and arduous discipline. But, if difficult, the thing is not impossible. In the matter of physical feats, for example, a particular development may seem for the moment beyond your reach; but with practice and perseverance, stubborn will and wise guidance, you can not only arrive at your immediate end but do much more. The story of many who have broken Olympic records is revealing in this respect. In the same way, one can master the subtle forces, if one goes about the thing earnestly and in the right way. It is more difficultmuch more perhaps but the way is there provided the will is there.
   ***

06.32 - The Central Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Very often this was the experience: union with the Supreme is established, but as soon as the consciousness was about to settle and merge in the bliss of the union, it was called back and had to turn to the outside world to the ordinary affairs of ordinary consciousness. As if I was given to understand that it was not for me to forget and reject the life of the physical world and pass into the Beyond, but to maintain the contact, the closest contact, between this world and the Beyond and hold both together in one consciousness. The process is some-what like this: you withdraw the consciousness from the world outside and turn inward; you withdraw even from your own physical activities and physical perceptions; you with-draw further in this way step by step through all the grades of life movements and mental movements, go deep inward and high upward till you reach the highest summit: the absolute silence and indivisible unity with the immutable single reality. This was the aim and, generally, the end of all the greatest spiritual disciplines of the past. We too have to possess this realisation; but for us, it is the basis, the indispensable basis, no doubt, all the same it is the starting-point. Sri Aurobindo has always said that our yoga begins where other yogas end. For what we aim at is not merely the attainment of the summit reality, the consciousness beyond, but to bring it down, make it a living and actual reality in the physical world. The older yogas intended to save the world, but accomplished only the salvation of the individual, one's own self, by passing beyond the world, realising the supreme Spirit and Truth and never coming back. Thus the world remained what it has ever been: only a few escaped out of it. Our yoga enters its crucial phase, its characteristic and its most difficult turn, when it seeks to bring down the highest consciousness once realised on the heights and make it enter into the life of the world and fix it there as the permanent possession of earthly life.
   The key is to find the poise where both the extremes meet, the junction of the two levels of consciousness, the transcendent and the manifested, where the two not only do not contradict or oppose each other, but are aspects or modes of the same Truth, indissolubly united and unified. It is just the border-line, the last point of the manifested world and the first point of the Unmanifest (as one goes upward). If you are able to find the point you have not to make a choice between two irreconcilables, either the Brahman or the world. It is only when you miss the point that you are forced to the choice: some choose the other side of the border, the static consciousness, the eternal immutable pure being, self-absorbed and self-sufficient; others who dare not do that, turn to the world and remain entangled and drowned in its darkness, ignorance, travail, undelight, impotency and misery. But, as I have said, this is not the necessary or inevitable solutionif solution it is at allof the enigma.

07.01 - Realisation, Past and Future, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The whole material and physical world, the whole earth I mention earth, because we are concerned directly and much more with it than other regionshas been till now governed by forces of consciousness that come from what Sri Aurobindo calls the Overmind. Even the thing man has named God is a force, a power in the Overmind. The entire universe has been, so to say, under the domination of this status of consciousness. Even then, you have to pass through many intermediary grades, or levels to arrive at the Overmind and when you reach there the first impression is that of a dazzling light that almost blinds you. But one can and has to press on and go beyond. Sri Aurobindo says, the rule of the Overmind is precisely coming to its end and the rule of the Supermind will replace it. All the past spiritual experiences were concerned with the Overmind: so it is a thing known to all who have found the Divine and are identified with Him. What Sri Aurobindo says is this that there is something more than the Overmind, something that lies a step higher and that it is now the turn of this higher status to come down and reign. We need not talk much of Overmind, because all the saints and seers, all religions and spiritual disciplines, scriptures and philosophies have spoken about it at length. All the gods known and familiar to men are there in its Pantheon. What we want, what is needed at present is a new revelation, a manifestation in a new manner of which very few were conscious in the past. We are not here merely to repeat the past.
   But it is so difficult. It is difficult for people to come out of experiences they have had, of what they have heard and read about always and everywhere. It is difficult for them not to think of the Supermind in terms of the Overmind, not to confuse the Supermind with the Overmind. They are unable to conceive of anything beyond or different. Sri Aurobindo used to say always that his Yoga Began where all the past Yogas ended: in order to realise his Yoga one must have already arrived at the extreme limit of what the ancients realised. In other words, one must have had already the perception of the Divine, the union and identification with the Divine. This divinity, Sri Aurobindo says, is the Divine of the Overmind which is itself something quite unthinkable for the human consciousness, and even to reach there one has to rise through many planes of consciousness and, as I said, one gets dazzled and dazed even at this level.

07.03 - The Entry into the Inner Countries, #Savitri, #Sri Aurobindo, #Integral Yoga
  Its thoughts an army ranked and disciplined;
  Uniformed they kept the logic of their fixed place
  --
  Of disciplined beauty and harmonic light.
  A temperate vigilant spirit governed life:

07.06 - Record of World-History, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Naturally the process is not easy and available to every-body, as an ordinary book. It requires a special aptitude and special discipline.
   ***

07.21 - On Occultism, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   It has been often said and it is very true that as soon as you enter the domain of the invisible, the very first things you meet are literally frightful. If you have no fear, then alone you are safe; but the least fear means the utmost peril. It is for this reason that in ancient days the aspirant had to pass through a severe discipline for a long time precisely with the object of getting rid of fear and therefore of all possibility of danger before he was permitted to start on the way.
   That is why till now I have not spoken to you of it. But if any of you feel you have a disposition for such things, or some special aptitude in this direction and are ready to surmount all weaknesses, well, I am at your disposal, ready to help you and initiate you into the mysteries. But I am afraid you have still to grow a little more, become more mature before I can take up the charge.

07.36 - The Body and the Psychic, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   You must note here that when I speak of a formation entering into a living person, the formation does not mean the man himself who is dead, that is to say, his soul or psychic being. I say that it is only a special faculty which continues to remain in the earth atmosphere, even after the death of the man to whom the faculty belonged: it was so well developed, well formed that it continues to retain its independent identity. The soul, the true being of the man is no longer there; I have told you often that after death it goes away as soon as possible to the psychic world, its own world, for rest, assimilation and preparation. Not that it cannot happen otherwise. A soul incarnating as a great musician may incarnate again in or as a great musician, although I said in another connection that a soul usually prefers to vary, even to contrast and contradict its incarnations with each other. Take for example, the great violinist, Isai; he was a Belgian and the most marvellous violinist of his century. I knew him and I am sure he was an incarnation, at least, an emanation, of the soul that was the great Beethoven. It may not have been the whole psychic being that so reincarnated, but the soul in its musical capacity. He had the same appearance, the same head. When I saw him first appearing on the stage I was greatly surprised, I said to myself, he looks so like Beethoven, the very portrait of that great genius. And then he stood, the bow poised, one stroke and there were in it three or four notes only, but three or four supreme notes, full of power, greatness and grandeur; the entire hall was charged with an atmosphere marvellous and unique. I could recognise very well the musical genius of Beethoven behind. It may be possible here too the soul of Beethoven in its entirety the whole psychic beingwas not present; the central psychic might have been elsewhere gathering more modest, commonplace experiences, as a shoemaker, for example. But what was left and what manifested itself was something very characteristic of the great musician. He had disciplined his mental and vital being and even his physical being in view of his musical capacity and this formation remained firm and sought to reincarnate. The musical being was originally organised and fashioned around the psychic consciousness and therefore it acquired its peculiar power and its force of persistence, almost an immortality. Such formations, though not themselves the psychic being, have a psychic quality, are independent beings, possess their own life and seek their fulfilment by manifesting and incarnating themselves whenever the occasion presents itself.
   Can a Psychic Being take two bodies at the same time?

08.01 - Choosing To Do Yoga, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Publishers Note Order and discipline
   Other Authors Nolini Kanta Gupta Part EightChoosing To Do Yoga
  --
   You all, my children, I may tell you,I have already told you many times and I still repeat, you live in an uncommon freedom. Externally there are a few small restrictions, for, as we are many, and have not the whole earth at our disposal, we have to submit ourselves to some discipline to a certain extent, so that there may not be too much disorder; but internally you live in wonderful liberty, no social restraint, no moral restraint, no intellectual restraint, no fixed principle, nothing is there, save and except a light. If you wish to profit by it, you get the profit; if you do not want, you are free not to profit by it.
   But the day you make a choice, and when you do it with all sincerity and you feel within you a radical decision, things become, as I say, quite different. There is the light and there is the way to follow, straight on, one must not turn aside. It deceives none and none can deceive it. Yoga, you must know, is not just a play. When you choose, you must know what you have done. And when you have chosen your way, you must stick to it. You have no more the right to hesitate. You have to go ahead. That is all.
  --
   Publishers Note Order and discipline

08.02 - Order and Discipline, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
  object:08.02 - Order and discipline
  author class:Nolini Kanta Gupta
  --
   Other Authors Nolini Kanta Gupta Part EightOrder and discipline
   Order and discipline
   You must become conscious of yourself, conscious in every detail. You must organise what you call yourself around the psychic centre, the divine centre of your being so that you can possess a single, cohesive, fully conscious being: as this centre is wholly consecrated to the Divine, if all the elements are organised harmoniously around it, they too get consecrated to the Divine. Thus, when the Divine wills it, when the time comes, when the work of individualisation is complete, then the Divine permits you to let your ego melt in Him, so that you may exist for the Divine alone. But it is the Divine that takes the decision. You should have done the whole preliminary work first, become a conscious being, solely and exclusively centred around the Divine and governed by Him. When your ego has served its purpose in forming a complete individual out of you, when that work has been perfectly, fully achieved, then you can say to the Divine, "Here, I am ready now; do you want me?" The Divine generally says, "Yes". Then everything is worked out, everything accomplished. You become a true instrument for the Divine's work. But the instrument must be built up first.
  --
   There are children who are very disorderly. They do not know how to keep things tidy. They do not know even how to keep things. They lose or spoil them. There are several reasons for it. First of all, very often it means that the child lacks sufficient vitality. The vital is not strong enough to take care of external objects. Another reason may be that he does not find interest in the physical life; his interest may lie in the direction of mental occupation, imagination or dreaming etc. Or again it may be a lack of self-control and discipline.
   Anyway the result is the same. That is to say, confusion. There are children who, when they undress, throw their clothing right and left or, when they have done their task, do not know where they put their books and paper, pencil, or ink pot; it takes a lot of trouble to find them again or bring them together. In reality, all this shows an un disciplined nature, a character that is not methodical; it shows that not only in the outside but internally too the person is disorderly. There are people, perhaps considering themselves big, who even have a contempt for physical objects. But Sri Aurobindo says, people who cannot take care of things do not deserve to have them, have no right to ask for them. As I say, it shows a kind of acute egoism, much inner confusion.

08.03 - Organise Your Life, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Order and discipline Doing for Her Sake
   Other Authors Nolini Kanta Gupta Part EightOrganise Your Life
  --
   Order and discipline Doing for Her Sake

08.12 - Thought the Creator, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Buddhists, I mean those who are in the more orthodox tradition, do not believe in God or an eternal Reality; they do not believe in gods either, that is to say, in beings who are truly divine. They, however, know admirably how to use the mind and the mind's power. The Buddhist discipline makes you master of the mental instrument. A person following the Buddhist discipline came to me once and said that he had made an experiment: he had formed a being with his thought, he had created something like a Mahatma. He knew and it is a proved fact that these mental formations after a time begin to have a personal life, independently of the author,although they may be connected with him, yet they are quite independent, in the sense that they have a will of their own. But now he was facing a formidable difficulty. He said: "Do you know I have formed my Mahatma so well that he has become a personality quite independent of me and comes all the while to trouble me? He comes, scolds me for this and that, advises me in this matter and that and wants to control my life altogether. I am unable to get rid of him. I find it extremely difficult and do not know how to go about it. As I say, my Mahatma has become extremely troublesome. He does not leave me to be at rest. He interferes in all my activities, prevents me from doing my work and yet I know it is my own creation and I am unable to do away with it." He explained to me how he had tried to get rid of the thing. I then told him it was because he did not know the trick. I showed him the process and the next morning he came happy and beaming, saying "it has left." He could not cut the connection; even then cutting the connection is not sufficient, for the being would continue to live apart and independent. What is needed is to re-absorb what one has created, to swallow what has been put out.
   ***

08.13 - Thought and Imagination, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Men of science also have and should have a great power of imagination; otherwise they would discover nothing. Imagination, is in reality, the capacity to project oneself out of realised things towards things realisable and pull them in by the very power of projection. It is true there is a progressive and there is a regressive imagination. There are people who always imagine all possible catastrophes and have the power even to make them come. However, imagination has its good use. It sends out, as it were, antennae into a world that is not yet realised, and they catch hold of something there and draw it here. Naturally, it means an addition to earth's atmosphere, addition of things that tend towards manifestation. Imagination then is an instrument that one can train and discipline and use at will. It is one of the principal faculties that should be developed and made serviceable.
   Even, you can imagine the Divine and come into contact with Him. You do in fact come into contact with that which you imagine. Do you know you cannot imagine anything that is not somewhere? It may not exist here upon earth, but it is and must be elsewhere. As I say, it is impossible to imagine anything that is not contained in the universe in principle at least. Otherwise it would not be there even as an idea.

08.22 - Regarding the Body, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   With regard to their physical being, men live in a formidable ignorance. How many of you know the exact quantity of food and the kind of food the body requires? Yes, simply this, how much to take and when to take? You do not know. You are taught all kinds of things. You learn why and how this earth moves or the sun does not, why or how the triangle consists of two right angles: your faculties of imagination and discrimination are set to the task and get sharpened. But this little bit of exact knowledge you do not have the quantity of food you must take and the hour when the body needs it. It may be you are not unaware at times of this exact need. But to know properly demands a discipline, continuous labour for years perhaps. Years indeed you require when it is a matter of control over your mind, of attaining a consciousness subtle enough to enable you to come in contact with the elements of transformation and progress, to know how to regulate for your body the exact amount of physical effort, material activity, expenditure and reception of energy, how to secure the proportion between what is received and what is given out, how to utilise energy to re-establish the equilibrium that was broken in order to push forward new cells that were lagging behind and then how to build up conditions for a further step in upward progress to be possible etc., etc. The task is formidable. And yet that is the thing to be done if you want the body to be transformed. First of all, you must bring the body into complete harmony with the inner consciousness. That means a work in each cell of the body, in each small activity, in each movement of the organs. Only that and nothing more can keep you busy day and night with no other thing to look to. It is not easy to maintain the effort, the concentration, the inner vision in a continuous manner.
   You have to enter into the disposition of the cells, your inner physical organisation, if the body is to answer to the force that descends. First of all, you must be conscious of your physical cells, you must know their different functions, the degree of receptivity in each, which of them are in good condition and which are not. Even the simple thing you do not know whether you are tired or not, not to speak of why you are tired. You do not know if you have a pain somewhere, and why it is there. It is exactly for this reason that you run to the doctor. For you have the illusion that the doctor would know better how to look into what is there inside your body and what is happening there. That does not seem to be quite rational, but there is the habit. Who can look into oneself so precisely, accurately, positively, as to know exactly what is out of order, why it is out of order, how it has come to be so? All that is a matter of pure observation. And then only arises the problem of doing the thing that will bring about a new order which is a much more difficult affair. And yet this is only the ABC of body-transformation.

09.01 - Prayer and Aspiration, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   You have, for example, done a thing which you regret to have done. That has unfortunate consequences and upsets things, involving also other persons. You do not know the reaction of others, but as for yourself you wish that what has been done should turn to good and if a fault has been committed it should be admitted and made an occasion for a greater progress, a greater discipline and a new ascent towards the Divine, for opening a door towards a future that you want to be clearer, more true and more intense.
   Then, the thing gathers like a force and rushes forth, mounts like a great ascending movement, sometimes without being formulated in the least, without words, without expression, but like a flame.

09.05 - The Story of Love, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The first step then is to cease to be egoistic. It is the same rule for all, not only for those who want to do Yoga, but even in ordinary life, if you want to love, truly, first of all you must not love yourself and particularly do not love in an egoistic way; you must give yourself to the object of your love without asking for anything in return. This is the very elementary discipline, if you are to transcend yourself, and live a life that is not wholly commonplace.
   In Yoga, you add something more. It is, as I have said, the will to pierce through this limited and human form of love and discover the principle of Divine Love that is there behind; it is there then that you are sure to arrive at a result. That is better than drying up one's heart. It is more difficult perhaps, but it is always better because, by so doing, you do not make others suffer egoistically, you leave others to their own movements, you concern yourself with your own transformation, without imposing your will upon others and that, even in ordinary life, is a step towards something that is a little higher and more harmonious.

09.13 - On Teachers and Teaching, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   It is the same with regard to curing ignorance. If words are necessary to explain a certain thing, then you do not have the true knowledge. If I have to speak out all that I mean to say in order to make you understand, then I do not have the mastery, I simply exercise an influence upon your intelligence and help you understand, awaken in yourself the desire to know, to discipline yourself, etc., etc. But if I am not able, simply by looking at you, without saying anything, to make you enter into the light that will make you understand, well, I have not mastered the state of ignorance.
   The problem of teachers is: how to control the classes, how to bring the students under discipline?
   How can you have control over your students or discipline them unless you have control over yourself?
   But to learn to have control or mastery over oneself would take a whole lifetime!
   It is a pity! But how can you hope for it otherwise? When you have an un disciplined, disobedient, insolent student, it means a certain vibration in the atmosphere which is unfortunately very contagious. If you do not have in yourself the contrary vibration, the vibration of discipline, order, humility, calmness, peace that nothing disturbs, how can you hope, I say, to have an influence? You may tell the student that such a thing should not be done; but the result may be worse or he may mock at you. And if, on top of it, you do not know how to control yourself, but get into a temper, well, you may be done for, you may lose for your whole life all possibility of controlling your students.
   Teachers who do not possess perfect calm, endurance that can stand all test, tranquillity that cannot be shaken by anything, who have not cast off their amour propre, are not the kind that can ever succeed. You must be a saint, a hero in order to be a good teacher. You must be a great Yogi to be a good teacher. You must yourself have always the perfect attitude if you demand from your students a perfect attitude. You cannot ask of any person a thing which you cannot do yourself.
  --
   If you have passed through that discipline and succeeded, then you will not have wasted your time here. I ask everyone who accepts the work of giving lessons to accept it in that spirit. It is all very nice to be obliging, to give service, to be useful; it is a very good thing, certainly. But it is only one side, perhaps the most unimportant side of the question. The much greater, more important side is this, that you have been given the Grace so that you may arrive at mastering yourself, at an understanding of your subject and of other persons which you could not have done but for this opportunity. And if you have not profited during all these years that you have been teaching, well, it means you have wasted at least half of your time.
   What about the organisation of studies at the Ashram school? If the students are given full freedom, as it is supposed you have given them, that is to say, if they are permitted to come to the classes or go away from them as they like or learn or not learn their lessons according to their choice, then how can a system or organisation work?
   But when did I say that a student is free to come and go as he likes? You must not confuse matters. I said and I repeat that if a student feels that a particular subject is foreign to him, if for example, he has a capacity for literature and poetry and a disgust or even dislike for mathematics, in that case, if the student comes and tells me, "I prefer not to follow the course of mathematics", I cannot answer him, "No, you must absolutely do it". But once a student has decided to follow a class, it is quite an elementary discipline for him to follow the class, to attend it regularly, to behave decently while he is there. Otherwise it is not becoming of him to go to the school at all. I have never encouraged people to loiter about during class hours or to come one day and be absent the next day, never, for, to begin with, if you are not able to submit yourself to this very elementary discipline, you will never succeed in having the least control over yourself; you will be always the slave of every impulse and fancy of yours.
   If you do not want to pursue a certain line of knowledge, it it is all right, you are not obliged to do so. But if you decide to do a thing in life, whatever it is, you must do it honestly in a disciplined, regular and methodical manner, without allowing yourself to be fanciful. I have never approved of a person being the plaything of his impulses and caprices. You can never get sanction for that out of me, for you are then no longer a human being but an animal.
   ***

10.04 - The Dream Twilight of the Earthly Real, #Savitri, #Sri Aurobindo, #Integral Yoga
  Philosophies and disciplines and laws,
  And the dead spirit of old societies,

1.007 - Initial Steps in Yoga Practice, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  It is generally believed, often wrongly by people, that the sitting posture or asana is a simple affair and that it is, perhaps, a non-essential in the practice of yoga. It is not true. Sitting in a single posture is not a simple affair, because it is not practicable for all people. If we actually do it, we will see the difficulty. The asana is not a non-essential. It is very, very important and essential in the practice of yoga, because the body the muscles, the nerves, the pranas are all essential parts of what we are. How can we say that the body is a non-essential in our personal make-up? It is an essential, and our individuality, our personality whatever we are, here and now is inseparable from this physical set-up. Hence, a systematisation of the workings of the physical body becomes not a non-essential, but a very important feature of personal discipline. We have been referring to this subject of discipline, and in this context we had occasion to observe that discipline is not a force exerted on us by somebody else. It is not a compulsive activity we are undertaking under the pressure of some external power.
   discipline, at least from the spiritual point of view, is a voluntary, dedicated attitude adopted by me, you or anyone, which is deliberately undergone like a medical treatment for the purpose of gaining true health. The initial stage, called the physical posture for the purpose of meditation, is very important, and its importance will be realised if we actually try to sit for a protracted period. How many of you can sit for an hour or two without jerks and shakes and agitations felt in your body? There will be uneasiness in the mind even at the very commencement of this practice. Suppose you are told, "Now sit for two hours and do not get up." The moment I say this you will feel a sense of uneasiness. "Oh, he is asking us not to get up for two hours; it is better to go away now itself. We don't want to sit here." The mind is restless because of being asked to do something to which it has not been accustomed and which it cannot regard as its normal activity. The normalcy which the mind feels is really a kind of chaos; it is not a real normalcy. We are accustomed to chaotic activity. We never stick to time; we never stick to principle; we never stick to any kind of method either in our speaking, or thinking, or acting. We are used to such a kind of life. We get up at any time; we eat at any time; we walk at any time; and, at any time, any work that we do is done in any manner whatsoever, which is the usual habit of the mind that is marked by an absolute absence of punctuality. Now we are telling such a mind that things cannot remain so. There must be a system in every bit of its activity, right from its physical level.
  To reiterate, this discipline is not a kind of imposition on the mind or the body, but it is a necessity. If the doctor tells us that we must take a capsule or a tablet at a particular time in a day, in such a quantity, he is not intending to impose upon us any kind of torture definitely not. It is a kind of method that he is introducing into our life for the purpose of regaining health. An introduction of a method cannot be regarded as a torture. It is not a compulsion and, therefore, discipline in this sense is not only necessary but indispensable, considering the nature of the goal that is before us. Why then this insistence on system, method, organisation, punctuality, tenacity, persistence, etc., in the practice? The reason is that it is the nature of the goal itself. The goal of life is the ultimate point of system.
  Nothing can be more systematic than consciousness itself. The highest method that can be conceived is deducible from the structure of consciousness, the nature of existence, the pattern of life everything is methodical. The whole of nature works in such a systematic manner that it is impossible to conceive chaos as a part of natural activity. Chaos means an indeterminate causative factor operating behind the effects visible in life. Any cause can bring about any effect this possibility would be regarded as a chaos. But that is not the way in which nature works. It is not that any cause will bring about any effect. Particular causes, arranged in a particular manner, will bring about particular results at a particular time and in a particular intensity. All this is decided and laid down due to the structure of things, the nature of life itself. The pattern of life is finally an organised whole and, therefore, organisation, which is another name for method, becomes a necessity in the practice of yoga. Just as we have social or political organisations, we have here an organisation of activity, conduct, procedure, and way of life.
  --
  Yoga scriptures tell us that we must also choose a particular place, as far as possible not that today we meditate in Haridwar, tomorrow in Delhi and the day after tomorrow in Benares. That is not all right if we want real success. We must be in one place. As a matter of fact, people who practise mantra purascharana, or disciplinary chanting of mantras for a chosen period, do this and what can be a greater purascharana than meditation? So when we take to exclusive spiritual practice as a very serious affair and not merely as a hobby, it would be necessary, I would say for beginners, that a period of at least five years is called for. If we are very serious and in dead earnest about it not taking it only as a kind of educational procedure for informative purposes and not being very earnest about achieving anything substantially we may have to stick to one place for five years continuously, and not less than that. If our point is to achieve something substantial, concrete and definite, then this amount of discipline is called for, which is a definite place, a definite time, and a chosen method of meditation a definite system, arranged in one's own mind, which should not be changed continuously.
  Whenever there is repeated persistence in one given direction with reference to any chosen point of attention, we will see that some sort of success results. If a laboratory scientist is to analyse the structure of an atom, he will analyse a particular atom repeatedly by bombarding it with various kinds of light rays, but he will not go on changing the atoms today this atom, tomorrow that atom, today a hydrogen atom, tomorrow some other thing. That will not lead to success. A particular object will be taken up for consideration, observation and analysis, and a repeated attempt will be made to go deep into its structure until its mystery is revealed. So for this, great leisure is necessary, persistence is necessary, energy and willpower are necessary, and there is no need to mention that we must be free from all other outward distractions. When one takes to the practice of yoga, there should be no distraction of any pronounced nature. Minor distractions may be there, but serious distractions which will divert our attention markedly from the point of attention should not be there.

1.00e - DIVISION E - MOTION ON THE PHYSICAL AND ASTRAL PLANES, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  We can take up this matter of the centres along three lines. Much has been written and discussed anent the centres, and much mystery exists which has aroused the curiosity of the ignorant, and has tempted many to meddle with that which does not concern them. I seek to elucidate somewhat and to give a new angle of vision to [162] the study of these abstruse matters. I do not in any way intend to take up the subject from such an angle as to convey rules and information that will enable a man to vivify these centres and bring them into play. I sound here a solemn word of warning. Let a man apply himself to a life of high altruism, to a discipline that will refine and bring his lower vehicles into subjection, and to a strenuous endeavor to purify and control his sheaths. When he has done this and has both raised and stabilised his vibration, he will find that the development and functioning of the centres has pursued a parallel course, and that (apart from his active participation) the work has proceeded along the desired lines. Much danger and dire calamity attends the man who arouses these centres by unlawful methods, and who experiments with the fires of his body without the needed technical knowledge. He may, by his efforts, succeed in arousing the fires and in intensifying the action of the centres, but he will pay the price of ignorance in the destruction of matter, in the burning of bodily or brain tissue, in the development of insanity, and in opening the door to currents and forces, undesirable and destructive. It is not the part of a coward, in these matters concerning the subjective life, to move with caution and with care; it is the part of discretion. The aspirant, therefore, has three things to do:
  1. Purify, discipline and transmute his threefold lower nature.
  2. Develop knowledge of himself, and equip his mental body; build the causal body by good deeds and thoughts,
  --
  The second period, wherein the egoic ray holds sway, is not so long comparatively; it covers the period wherein the fourth and fifth triangles are being vivified, and marks the lives wherein the man throws his forces on the side of evolution, disciplines his life, steps upon the Probationary Path, and continues up to the third Initiation. Under the regime of the Personality Ray, the man proceeds upon the five Rays to work consciously with Mind, the sixth sense, passing first upon the four minor Rays and eventually upon the third. He works [176] upon the third Ray, or that of active Intelligence, and from thence proceeds to one of the subrays of the two other major Rays, if the third is not his egoic Ray.
  Enquiry might naturally arise as to whether the egoic ray is necessarily one of the three major rays, and if Initiates and Masters are not to be found upon some of the rays of mind, the minor four.

1.00 - PREFACE - DESCENSUS AD INFERNOS, #Maps of Meaning, #Jordan Peterson, #Psychology
  major. I had adopted that discipline so I could learn more about the structure of human beliefs (and for the
  practical, career-oriented reasons described previously). It remained very interesting to me when I was at

10.14 - Night and Day, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   To have control over the night one must, first of all, be conscious of what happens in the night, that is to say, one must remember the events that occur in sleep. Usually one forgets and cannot recall easily the experiences that one has gone through while asleep. The first exercise then is, as soon as you awake, to retain whatever happens to linger still in memory, and then with this as the leading string to go backward to happenings associated with it. Even otherwise when you cannot recall any particular happening or experience, you can begin your enquiry by noting the nature of the feeling that the experiences have left on you, that is to say, you note whether you passed a good night or a bad night. A bad night means either a tamasic state or a disturbed state. Tamasic means when you get up you feel inert, heavy, depressed, still feeling like going to sleep again. The disturbed state is one in which you feel agitated, unable to control, unable to do any organised work. Instead of this unhappy condition the night may bring to you peace and happiness, a positively pleasurable sensation. That is the first step of the discipline of what I may call night-control viz. to distinguish these two states and react accordingly through your conscious will. The next step would be to distinguish two other categories of the experiences. The one is the confused and chaotic condition in which sensations and ideas and impulsions are in a jumble, a meaningless whirl or otherwise you find your sensations or notions or impulsions moving in an organised and purposeful way. The first naturally brings you discomfort and sadness, the second, on the contrary, gives you a sense of uncommon happiness.
   There are occasions when the dream experience comes to you with a clear au thenticity as if you were taking part in a real drama. Everything is happening truly and undisputably exactly like a happening in the normal life. Indeed when it is happening you feel it is happening in your waking life. You find the difference only when you wake up. As a matter of fact it is a region very near to the material world running parallel to it. And at times we are lifted bodily as it were into it and the experiences and adventures we go through are very analogous to those in normal life. Still when we are awake and compare the two, we notice there is a difference in pattern and movement. Yet there are other experiences of quite a different nature. You feel and see, you are transported to a region made, it would appear, of elements of a different kind. The atmosphere gives a different feel from the earthly atmosphere, there is a light which seems to have a different vibration, even the earth there, for the earth still exists, is made of different density and solidity. These are the worlds perhaps, which Sri Aurobindo refers to when he speaks of "the other earths." Beings and things have a happy, a pure beauty in their form and movement. This does not come to you merely as a thought or an imagination but a very concrete reality in which you live your being.

10.17 - Miracles: Their True Significance, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   A miracle is nothing but the intervention of a force from another plane of consciousness. It must be recognised at the very outset that the physical plane of existence is not the only reality, there are many other planes superimposed' one upon another, each having its own special consciousness and power, its own laws of being and action. Obviously we all know apart from the material or physical being there is the vital being, the life-force and there is the mental being, the mind-force. And there are many other levels like these. A miracle happens, that is to say, a material formation behaves in an abnormal way because a force has come down from the vital region and has influenced or taken control of the material object. So the material object instead of obeying the material law is obliged to obey a vital law which is of a much greater potency. Yogis who do miracles possess this vital power, they have acquired it through a regular discipline and training. Spirit-calling, table-turning, even curing diseases and ailments in a moment and many other activities of the kind are manifestations of very elementary energies of life. From the occult point of view these are very crude and rudimentary examples of what a different kind of force can achieve on a different plane. Even the vital plane possesses deeper and higher energies whose action on the material plane is of deeper and higher category. A deeper or higher vital power can change radically your character and long-standing habits, help to mould them into a different, nobler and more beautiful pattern. The mind too is capable of performing miracles, a strong mental energy can dictate its terms to life and even to the body. Only the miracles here are not of a dazzling kind that astound or confound you. They have a subtler composition, yet they belong to the same category. In the mind itself miracles happen also when a higher light, a superior consciousness intuition, inspiration, revelationdescends into the normal mental working and creates there a thing that is abnormal in beauty and truth and reality. Thus for example, a matter of fact mind is seen turned into a fine poet or a workaday hand is transmuted into a consummate artist.
   A miracle can be said to be doubly a miracle; first of all, because it means an intervention from another plane, a superior level of being, and secondly because the process or the action of the intervention is not deployed or staged out but is occult and telescoped, the result being almost simultaneous with the pressure of the moving force. .

1.01f - Introduction, #The Lotus Sutra, #Anonymous, #Various
  Thus have I heard. Once the Buddha was staying in the city of Rjagha, on the mountain called Gdhraka, together with a great assembly of twelve thousand monks, all of whom were arhats whose corruption was at an end, who were free from the confusion of desire, who had achieved their own goals, shattered the bonds of existence, and attained complete mental discipline. Their names were jtakauinya, Mahkyapa, Uruvilvakyapa,
  Gaykyapa, Nadkyapa, riputra, Mahmaudgalyyana, Mahktyyana, Aniruddha, Kapphia, Gavpati, Revata, Pilindavatsa, Bakkula,
  --
  Dharma that was good in the beginning, good in the middle, and good in the end. It was profound in meaning, elegant in speech, and endowed with the character of the pure path of discipline and integrity.
  To those seeking for the rvaka vehicle he taught the Dharma with respect to the Four Noble Truths, causing them to overcome birth, old age, illness, and death and to attain nirvana. He taught the Dharma with respect to dependent origination to the pratyekabuddhas; and to the bodhisattvas he taught the Dharma with respect to the six perfections (pramits), causing them to attain highest, complete enlightenment and perfect all-knowledge
  --
  The last buddha fathered eight princes before he renounced household life. The rst was called Mati, the second Sumati, the third Anantamati, the fourth Ratimati, the fth was called Vieamati, the sixth Vimatisamudghtin, the seventh Ghoamati, and the eighth was called Dharmamati. These eight princes were endowed with dignity and power, and each of them ruled over four great continents. Having heard that their father had renounced household life and obtained highest, complete enlightenment, all of them abandoned their kingdoms and also renounced household life. Each caused the spirit of the Mahayana to arise within him, practiced the pure path of discipline and integrity, and became an expounder of the Dharma. They all planted roots of good merit under many thousands of myriads of buddhas.
  At that time, the Buddha Candrasryapradpa taught the Mahayana sutra called Immeasurable Meanings, the instruction for the bodhisattvas and treasured lore of the buddhas. Having taught this sutra, he sat down
  --
  And practiced the pure path of discipline and integrity.
  At that time the Buddha taught

1.01 - Foreward, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  The preoccupation of the Mystics was with self-knowledge and a profounder world-knowledge; they found out that in man there was a deeper self and inner being behind the surface of the outward physical man, which it was his highest business to discover and know. "Know thyself" was their great precept, just as in India to know the Self, the Atman became the great spiritual need, the highest thing for the human being. They found also a Truth, a Reality behind the outward aspects of the universe and to discover, follow, realise this Truth was their great aspiration. They discovered secrets and powers of Nature which were not those of the physical world but which could bring occult mastery over the physical world and physical things and to systematise this occult knowledge and power was also one of their strong preoccupations. But all this could only be safely done by a difficult and careful training, discipline, purification of the nature; it could not be done by the ordinary man. If men entered into these things without a severe test and training it would be dangerous to themselves and others; this knowledge, these powers could be misused, misinterpreted, turned from truth to falsehood, from good to evil. A strict secrecy was therefore maintained, the knowledge handed down behind a veil from master to disciple. A veil of symbols was created behind which these mysteries could shelter, formulas of speech also which could be understood by the initiated but were either not known by others or were taken by them in an outward sense which carefully covered their true meaning and secret. This was the substance of Mysticism everywhere.
  It has been the tradition in India from the earliest times that the Rishis, the poet-seers of the Veda, were men of this type, men with a great spiritual and occult knowledge not shared by ordinary human beings, men who handed down this knowledge and their powers by a secret initiation to their descendants and chosen disciples. It is a gratuitous assumption to suppose that this tradition was wholly unfounded, a superstition that arose suddenly or slowly formed in a void, with nothing whatever to support it; some foundation there must have been however small or however swelled by legend and the accretions of centuries. But if it is true, then inevitably the poet-seers must have expressed something of their secret knowledge, their mystic lore in their writings and such an element must be present, however well-concealed by an occult language or behind a technique of symbols, and if it is there it must be to some extent discoverable.
  --
  later Indian spiritual discipline and Yoga. The Vedic tradition,
  the fact of a mystical element in the Veda fits in perfectly with
  --
  its inner practice and discipline a seed of the later practice and
   discipline of Yoga. Finally, as the summit of the teaching of the

1.01 - Fundamental Considerations, #The Ever-Present Origin, #Jean Gebser, #Integral
  It is our task in this book to work out this aperspectival basis. Our discussion will rely more an the evidence presented in the history of thought than on the findings of the natural sciences as is the case with the authors Transformation of the Occident. Among the disciplines of historical thought the investigation of language will form the predominant source of our insight since it is the preeminent means of reciprocal communication between man and the world.
  It is not sufficient for us to merely furnish a postulate; rather, it will be necessary to show the latent possibilities in us and in our present, possibilities that are about to become acute, that is, effectual and consequently real. In the following discussion we shall therefore proceed from two basic considerations:

1.01 - MAPS OF EXPERIENCE - OBJECT AND MEANING, #Maps of Meaning, #Jordan Peterson, #Psychology
  It has taken centuries of firm discipline and intellectual training, religious, proto-scientific, and
  scientific, to produce a mind capable of concentrating on phenomena that are not yet or are no longer

1.01 - MASTER AND DISCIPLE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "The world is water and the mind milk. If you pour milk into water they become one; you cannot find the pure milk any more. But turn the milk into curd and churn it into butter. Then, when that butter is placed in water, it will float. So, practise spiritual discipline in solitude and obtain the butter of knowledge and love. Even if you keep that butter in the water of the world the two will not mix. The butter will float.
  Practice of discrimination
  --
  So saying, he continued on his way along the meadow. But the cowherd boys, being afraid, did not accompany him. In the mean time the snake moved swiftly toward him with upraised hood. As soon as it came near, he recited a mantra, and the snake lay at his feet like an earthworm. The brahmachari said: 'Look here. Why do you go about doing harm? Come, I will give you a holy word. By repeating it you will learn to love God. Ultimately you will realize Him and so get rid of your violent nature.' Saying this, he taught the snake a holy word and initiated him into spiritual life. The snake bowed before the teacher and said, 'Revered sir, how shall I practise spiritual discipline?'
  'Repeat that sacred word', said the teacher, 'and do no harm to anybody'. As he was about to depart, the brahmachari said, 'I shall see you again.'
  --
  The Master shuddered when this last line was sung. His hair stood on end, and tears of joy streamed down his cheeks. Now and then his lips parted in a smile. Was he seeing the peerless beauty of God, "that shames the splendour of a million moons"? Was this the vision of God, the Essence of Spirit? How much austerity and discipline, how much faith and devotion, must be necessary for such a vision!
  The song went on:

1.01 - Meeting the Master - Authors first meeting, December 1918, #Evening Talks With Sri Aurobindo, #unset, #Zen
   "Because I have done the work and I know its difficulties. Young men come forward to join the movement, driven by idealism and enthusiasm. But these elements do not last long. It becomes very difficult to observe and extract discipline. Small groups begin to form within the organisation, rivalries grow between groups and even between individuals. There is competition for leadership. The agents of the Government generally manage to join these organisations from the very beginning. And so the organisations are unable to act effectively. Sometimes they sink so low as to quarrel even for money," he said calmly.
   "But even supposing that I grant sadhana to be of greater importance, and even intellectually understand that I should concentrate upon it, my difficulty is that I feel intensely that I must do something for the freedom of India. I have been unable to sleep soundly for the last two years and a half. I can remain quiet if I make a very strong effort. But the concentration of my whole being turns towards India's freedom. It is difficult for me to sleep till that is secured."

1.01 - THAT ARE THOU, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  In India, as in Persia, Mohammedan thought came to be enriched by the doctrine that God is immanent as well as transcendent, while to Mohammedan practice were added the moral disciplines and spiritual exercises, by means of which the soul is prepared for contemplation or the unitive knowledge of the Godhead. It is a significant historical fact that the poet-saint Kabir is claimed as a co-religionist both by Moslems and Hindus. The politics of those whose goal is beyond time are always pacific; it is the idolaters of past and future, of reactionary memory and Utopian dream, who do the persecuting and make the wars.
  Behold but One in all things; it is the second that leads you astray.

1.01 - The Cycle of Society, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  Or let us take, for this example will serve us best, the Vedic institution of the fourfold order, caturvara, miscalled the system of the four castes,for caste is a conventional, vara a symbolic and typal institution. We are told that the institution of the four orders of society was the result of an economic evolution complicated by political causes. Very possibly;1 but the important point is that it was not so regarded and could not be so regarded by the men of that age. For while we are satisfied when we have found the practical and material causes of a social phenomenon and do not care to look farther, they cared little or only subordinately for its material factors and looked always first and foremost for its symbolic, religious or psychological significance. This appears in the Purushasukta of the Veda, where the four orders are described as having sprung from the body of the creative Deity, from his head, arms, thighs and feet. To us this is merely a poetical image and its sense is that the Brahmins were the men of knowledge, the Kshatriyas the men of power, the Vaishyas the producers and support of society, the Shudras its servants. As if that were all, as if the men of those days would have so profound a reverence for mere poetical figures like this of the body of Brahma or that other of the marriages of Sury, would have built upon them elaborate systems of ritual and sacred ceremony, enduring institutions, great demarcations of social type and ethical discipline. We read always our own mentality into that of these ancient forefa thers and it is therefore that we can find in them nothing but imaginative barbarians. To us poetry is a revel of intellect and fancy, imagination a plaything and caterer for our amusement, our entertainer, the nautch-girl of the mind. But to the men of old the poet was a seer, a revealer of hidden truths, imagination no dancing courtesan but a priestess in Gods house commissioned not to spin fictions but to image difficult and hidden truths; even the metaphor or simile in the Vedic style is used with a serious purpose and expected to convey a reality, not to suggest a pleasing artifice of thought. The image was to these seers a revelative symbol of the unrevealed and it was used because it could hint luminously to the mind what the precise intellectual word, apt only for logical or practical thought or to express the physical and the superficial, could not at all hope to manifest. To them this symbol of the Creators body was more than an image, it expressed a divine reality. Human society was for them an attempt to express in life the cosmic Purusha who has expressed himself otherwise in the material and the supraphysical universe. Man and the cosmos are both of them symbols and expressions of the same hidden Reality.
  From this symbolic attitude came the tendency to make everything in society a sacrament, religious and sacrosanct, but as yet with a large and vigorous freedom in all its forms,a freedom which we do not find in the rigidity of savage communities because these have already passed out of the symbolic into the conventional stage though on a curve of degeneration instead of a curve of growth. The spiritual idea governs all; the symbolic religious forms which support it are fixed in principle; the social forms are lax, free and capable of infinite development. One thing, however, begins to progress towards a firm fixity and this is the psychological type. Thus we have first the symbolic idea of the four orders, expressingto employ an abstractly figurative language which the Vedic thinkers would not have used nor perhaps understood, but which helps best our modern understanding the Divine as knowledge in man, the Divine as power, the Divine as production, enjoyment and mutuality, the Divine as service, obedience and work. These divisions answer to four cosmic principles, the Wisdom that conceives the order and principle of things, the Power that sanctions, upholds and enforces it, the Harmony that creates the arrangement of its parts, the Work that carries out what the rest direct. Next, out of this idea there developed a firm but not yet rigid social order based primarily upon temperament and psychic type2 with a corresponding ethical discipline and secondarily upon the social and economic function.3 But the function was determined by its suitability to the type and its helpfulness to the discipline; it was not the primary or sole factor. The first, the symbolic stage of this evolution is predominantly religious and spiritual; the other elements, psychological, ethical, economic, physical are there but subordinated to the spiritual and religious idea. The second stage, which we may call the typal, is predominantly psychological and ethical; all else, even the spiritual and religious, is subordinate to the psychological idea and to the ethical ideal which expresses it. Religion becomes then a mystic sanction for the ethical motive and discipline, Dharma; that becomes its chief social utility, and for the rest it takes a more and more other-worldly turn. The idea of the direct expression of the divine Being or cosmic Principle in man ceases to dominate or to be the leader and in the forefront; it recedes, stands in the background and finally disappears from the practice and in the end even from the theory of life.
  This typal stage creates the great social ideals which remain impressed upon the human mind even when the stage itself is passed. The principal active contri bution it leaves behind when it is dead is the idea of social honour; the honour of the Brahmin which resides in purity, in piety, in a high reverence for the things of the mind and spirit and a disinterested possession and exclusive pursuit of learning and knowledge; the honour of the Kshatriya which lives in courage, chivalry, strength, a certain proud self-restraint and self-mastery, nobility of character and the obligations of that nobility; the honour of the Vaishya which maintains itself by rectitude of dealing, mercantile fidelity, sound production, order, liberality and philanthropy; the honour of the Shudra which gives itself in obedience, subordination, faithful service, a disinterested attachment. But these more and more cease to have a living root in the clear psychological idea or to spring naturally out of the inner life of the man; they become a convention, though the most noble of conventions. In the end they remain more as a tradition in the thought and on the lips than a reality of the life.

1.01 - The Four Aids, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  26:The Hindu discipline of spirituality provides for this need of the soul by the conceptions of the Ishta Devata, the Avatar and the Gum. By the Ishta Devata, the chosen deity, is meant, -- not some inferior Power, but a name and form of the transcendent and universal Godhead. Almost all religions either have as their base or make use of some such name and form of the Divine. Its necessity for the human soul is evident. God is the All and more than the All. But that which is more than the All, how shall man conceive? And even the All is at first too hard for him; for he himself in his active consciousness is a limited and selective formation and can open himself only to that which is in harmony with his limited nature. There are things in the All which are too hard for his comprehension or seem too terrible to his sensitive emotions and cowering sensations. Or, simply, he cannot conceive as the Divine, cannot approach or cannot recognise something that is too much out of the circle of his ignorant or partial conceptions. It is necessary for him to conceive God in his own image or at some form that is beyond himself but consonant with his highest tendencies and seizable by his feelings or his intelligence. Otherwise it would be difficult for him to come into contact and communion with the Divine.
  27:Even then his nature calls for a human intermediary so that he may feel the Divine in something entirely close to his own humanity and sensible in a human influence and example. This call is satisfied by the Divine manifest in a human appearance, the Incarnation, the Avatar-Krishna, Christ, Buddha. Or if this is too hard for him to conceive, the Divine represents himself through a less marvellous intermediary, -- Prophet or Teacher. For many who cannot conceive or are unwilling to accept the Divine Man, are ready to open themselves to the supreme man, terming him not incarnation but world-teacher or divine representative.
  28:This also is not enough; a living influence, a living example, a present instruction is needed. For it is only the few who can make the past Teacher and his teaching, the past Incarnation and his example and influence a living force in their lives. For this need also the Hindu discipline provides in the relation of the Guru and the disciple. The Guru may sometimes be the Incarnation or World-Teacher; but it is sufficient that he should represent to the disciple the divine wisdom, convey to him something of the divine ideal or make him feel the realised relation of the human soul with the Eternal.
  29:The Sadhaka of the integral Yoga will make use of all these aids according to his nature; but it is necessary that he should shun their limitations and cast from himself that exclusive tendency of egoistic mind which cries, "My God, my Incarnation, my Prophet, my Guru," and opposes it to all other realisation in a sectarian or a fanatical spirit. All sectarianism, all fanaticism must be shunned; for it is inconsistent with the integrity of the divine realisation.

1.01 - The Ideal of the Karmayogin, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  We say to the individual and especially to the young who are now arising to do India's work, the world's work, God's work, "You cannot cherish these ideals, still less can you fulfil them if you subject your minds to European ideas or look at life from the material standpoint. Materially you are nothing, spiritually you are everything. It is only the Indian who can believe everything, dare everything, sacrifice everything. First therefore become Indians. Recover the patrimony of your forefa thers. Recover the Aryan thought, the Aryan discipline, the
  Essays from the Karmayogin

1.01 - The Science of Living, #On Education, #The Mother, #Integral Yoga
   All this can be realised by means of a fourfold discipline, the general outline of which is given here. The
  four aspects of the discipline do not exclude each other, and can be followed at the same time; indeed, this is
  preferable. The starting-point is what can be called the psychic discipline. We give the name "psychic" to the
  psychological centre of our being, the seat within us of the highest truth of our existence, that which can know
  --
   Here we must mention the discipline of the vital. The vital being in us is the seat of impulses and
  desires, of enthusiasm and violence, of dynamic energy and desperate depressions, of passions and revolts. It can
  --
  difficult part to discipline in the human being. It is a long and exacting labour requiring great patience and
  perfect sincerity, for without sincerity you will deceive yourself from the very outset, and all endeavour for

1.01 - Who is Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  attitudesgenerosity, ethical discipline, patience, joyous effort, concentration, and wisdom.
  Tara, like Manjushri, Avalokiteshvara, Vajrapani, and others, is a Buddha.
  --
  compassion, joy, equanimity, generosity, ethical discipline, patience, enthusiasm, concentration, wisdom, and so forthalthough each manifestation
  may emphasize a particular quality. For example, Tara symbolizes enlightened activity, while Avalokiteshvara embodies compassion. Among the

10.23 - Prayers and Meditations of the Mother, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   We are given all the disciplines necessary for the growth of the spiritual life: the processes, the procedures that have to be followedobject-Lessons are given even for the uninitiated and for the very beginner, as well as instructions for those who aim at the highest heights thus:
   Il est toujours bon de regarder de temps en temps en soi et de voir qu'on n'est et ne peut rien, mais il faut en suite tourner son regard vers Toi en sachant que Tu es tout et que Tu peux tout.

1.028 - Bringing About Whole-Souled Dedication, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The condition mentioned in the sutra of Patanjali is: sa tu drghakla nairantarya satkra sevita dhabhmi (I.14). A very, very affectionate attitude towards this practice is one condition. We cannot have a greater love for anything in this world than we have for this practice. In fact, this practice is like a parent to us it will take care of us, protect us and provide us with everything that we need. This practice of yoga should be continued until the point of realisation, without asking for immediate results. Karmanyevdhikraste m phaleu kadcana(B.G. II.47), says Bhagavan Sri Krishna in the Bhagavadgita. Our duty is to act according to the discipline prescribed, and not to expect results. The results will follow in the long run, in due course of time.
  The practice should not only be continued for a protracted period, but it also should be unremitting. There should be no break in the practice this is another condition. Some people say, "For twenty-five years I have been meditating." But we have not been meditating continuously, without break, throughout all the twenty-five years. We have been missing link after link every now and then, so there has been a disconnection in the practice. It is something like having our lunch today, and missing it for two days, and then having it again on the third or fourth day, and then not having it for five or six days. Then, naturally, the intake of the diet will not have any kind of salutary effect upon the body. So the practice should be not only continuing for years and years until realisation ensues, but also it should be unremitting ceaseless. Every day it should be taken up, and at the same time each day.

10.28 - Love and Love, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The Mother says: there is only one Love, there are not two. And it is Divine Love. The difference arises only in its expression, in its application. In its essential quality and substance it is always the same. Take for example human love; stripped of the mere human element, love remains the same original thing. Because the old ascetic orders of spiritual discipline, in the main, considered love essentially and wholly earthy and human; they rejected this limb altogether, cut it out as undivine. But that is an error.
   We do not regard love, even human love, as an error but a power, a force and energy. Love, even human love, is not to be amputated or rooted out but like gold as ore, it has to be purified. The work is hard but it is worth the trouble.
  --
   Of course, there was always in the ancient days also, in some disciplines or others, an aspiration, an urge to immortalise the body, but the means they adopted, the instruments they chose for the operation were indirect and secondary. It was either through the force of a luminous mind influencing the body or through the pressure of concentrated vital force making the body an obedient and docile instrument. The former was the process followed by the Vaishnavas who envisaged a luminous body, the second was the aim of the Tantriks who sought to rejuvenate the body, possess it youthful and vigorous indefinitely. The Hatha yogis also in their turn through physico-vital exercises attempted to acquire a new body changing the modalities of the old. The ancient alchemists tried more material means, the use of alchemic substances for cleansing the body making it free from disease and, if possible, death. But the secret power lies in the body itself, that is, in the very self of the body, not anywhere else. The hidden consciousness lodged in the cell, the material cell, that is the key to the problem, that secret consciousness and its energy asleep in the cell, has to be awakened and brought into play. When the physical cell itself awakes and declares its purpose, the thing is done.
   This secret consciousness-energy appearing as a material form is also intrinsically the delight of existence. Its other name is Divine Grace and Love.

10.29 - Gods Debt, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The sacrifice going up to the gods as offered by man means the sadhana, the inner discipline that he follows by which he lifts up his being with its mental and vital and physical formulations to their higher and higher potencies upon earth. The dedication of the normal powers and faculties to the gods means purification and release from the bondages of ignorance and egoism. This serves to make the gods living to us, bring them near to our terrestrial life, to our normal consciousness. This is what is meant by increasing the godsman's duty or debt to the gods. In answer there is a corresponding gesture from the gods, with their immortalising reality they dwell in us and fill our being with their godlike qualities, their light, their energy, their delight, their very immortality. Man increases the gods and the gods increase man and by their mutual increasing they attain the supreme increment, the Divine status, so says the Gita.
   Now, we go beyond the gods, to the very origin, God himself, the Supreme. What is the debt that God, the Supreme, the Divine, owes to us human beings? We owe to God everything, our life, our very existence, our soul and substance given to us by him, then how is he indebted to us? What kind of debt he has incurred which he has to pay to his creature, the human being? Primarily because he is the Divine Father, he has to take charge of his own creation, see to its growth and fruition and fulfilment. Indeed that is the role of the Divine in us (and above us and around us): that is his work, the Divine Work. Since he has put us out of his consciousness (for a special experience of growth and development), it is also his work (and duty) to bring us back to him: after a process of self-separation a process of self-integration. Man, so long as he is a separate consciousness has to dedicate, lift up and unify this separative conscious being to the whole being and consciousness. This is how he discharges his debt to the Divine, and the answering grace of the Divine is the clearing of the debt which He owes to His creatures.

1.02 - MAPS OF MEANING - THREE LEVELS OF ANALYSIS, #Maps of Meaning, #Jordan Peterson, #Psychology
  territory, tyrannical and protective, predictable, disciplined and restrictive, cumulative consequence of
  heroic or exploratory behavior is typically considered masculine (in contradistinction to mother
  --
  structure that shelters, but does not stifle; a master who teaches and disciplines but does not indoctrinate or
  crush. He represents the tradition fostering cooperation among people whose shared culture makes trust

1.02 - Meditating on Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  do tantric practices, we have to be rmly grounded in the foundational teachings of the Theravada the three higher trainings of ethical discipline, concentration, and wisdom. In addition, we must practice the general Mahayana
  path to develop bodhichitta and meditate on wisdom. Then, on the basis of
  --
  help its followers cultivate ethical discipline and a kind heart. Therefore, anyone who sincerely practices the good teachings of their tradition will benet
  and will contri bute to well-being in the world. Since different explanations,

1.02 - On detachment, #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  6. It is worth investigating why those who live in the world and spend their life in vigils, fasts, labours and hardships, when they withdraw from the world and begin the monastic life, as if at some trial or on the practising ground, no longer continue the discipline of their former spurious and sham asceticism. I have seen how in the world they planted many different plants of the virtues, which were watered by vainglory as by an underground sewage pipe, and were hoed by ostentation, and for manure were heaped with praise. But when transplanted to a desert soil, in accessible to people of the world and so not manured with the foul-smelling water of vanity, they withered at once. For water- loving plants are not such as to produce fruit in hard and arid training fields.
  7. The man who has come to hate the world has escaped sorrow. But he who has an attachment to anything visible is not yet delivered from grief. For how is it possible not to be sad at the loss of something we love? We need to have great vigilance in all things. But we must give our whole attention to this above everything else. I have seen many people in the world, who by reason of cares, worries, occupations and vigils, avoided the wild desires of their body. But after entering the monastic life, and in complete freedom from anxiety, they polluted themselves in a pitiful way by the disturbing demands of the body.

1.02 - On the Knowledge of God., #The Alchemy of Happiness, #Al-Ghazali, #Sufism
  The second class of errorists are those who deny a day of resurrection and assembly. They allege that man and other animals are like vegetables, and do not enter into another body when they die. They say, that a resurrection, in which spirits and bodies shall be reassembled in one place, is impossible, and that there will be neither discipline or punishment, recompense or reward. The errors of this sect arise from their inability to understand of themselves their own souls. They imagine that the spirit is an animal spirit only, and that the heart, which is in reality the spirit of man, is the place for the knowledge of God, and that no evil can happen to it_ except that it will be separated from the body. They call this separation, death. This sect is unconcerned about this spirit, and in proof of this we shall discourse, if it please God, in the fourth chapter.
  The third class of errorists are those who indeed believe in God and a future life, but whose faith is weak, because they do not understand the requirements of the law. They say that "God is able to do without our worship. There is neither any profit to God from our worship, or any injury done him by our disobedience. If we worship God, we shall learn what good it did in the future world; and if we do not worship him, there will neither be any advantage or harm. God himself so declares in his holy word, "Whosoever keep himself pure, does it for his own advantage," 1 and in another place, "He who does well, does it for his own profit." 2 Although it is better to worship God, yet as God has no need of our worship, therefore if we do not worship him, what harm is there in it ?" These ignorant people resemble the sick man, who when the physician says to him, "you should be abstinent, if you wish to be [59] cured of your malady," should answer, "what advantage is it to you whether I am abstinent or not"? Now though the sick man is right when he says that there is no advantage to the physician from his abstinence, yet if he is not abstinent, he will perish. This class regards obedience and transgression as of the same degree in value. But in the same manner as disease may occasion a man's destruction, so transgression defiles the heart, and will cause it to appear in the future world in a state of woe. And just as abstinence and medicine restore the body to health, so to avoid acts of transgression and sin and to be obedient to God, are means of securing salvation.

1.02 - The 7 Habits An Overview, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
  Or you can indulge them. You can go for the golden egg of popularity, of pleasing them, giving them their way all the time. Then they grow up without a personal commitment to being disciplined or responsible.
  Either way -- authoritarian or permissive -- you have the golden egg mentality. You want to have your way or you want to be liked. But what happens, meantime, to the goose? What sense of responsibility, of self- discipline, of confidence in the ability to make good choices or achieve important goals is a child going to have a few years down the road? And what about your relationship? When he reaches those critical teenage years, the identity crises, will he know from his experience with you that you will listen without judging, that you really, deeply care about him as a person, that you can be trusted, no matter what? Will the relationship be strong enough for you to reach him, to communicate with him, to influence him?
  --
  If you have P and PC in balance, she cleans the room cheerfully, without being reminded, because she is committed and has the discipline to stay with the commitment. She is a valuable asset, a goose that can produce golden eggs.
  But if your paradigm is focused on Production, on getting the room clean, you might find yourself nagging her to do it. You might even escalate your efforts to threatening or yelling, and in your desire to get the golden egg, you undermine the health and welfare of the goose.

1.02 - The Age of Individualism and Reason, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  For, eventually, the evolution of Europe was determined less by the Reformation than by the Renascence; it flowered by the vigorous return of the ancient Graeco-Roman mentality of the one rather than by the Hebraic and religio-ethical temperament of the other. The Renascence gave back to Europe on one hand the free curiosity of the Greek mind, its eager search for first principles and rational laws, its delighted intellectual scrutiny of the facts of life by the force of direct observation and individual reasoning, on the other the Romans large practicality and his sense for the ordering of life in harmony with a robust utility and the just principles of things. But both these tendencies were pursued with a passion, a seriousness, a moral and almost religious ardour which, lacking in the ancient Graeco-Roman mentality, Europe owed to her long centuries of Judaeo-Christian discipline. It was from these sources that the individualistic age of Western society sought ultimately for that principle of order and control which all human society needs and which more ancient times attempted to realise first by the materialisation of fixed symbols of truth, then by ethical type and discipline, finally by infallible authority or stereotyped convention.
  Manifestly, the unrestrained use of individual illumination or judgment without either any outer standard or any generally recognisable source of truth is a perilous experiment for our imperfect race. It is likely to lead rather to a continual fluctuation and disorder of opinion than to a progressive unfolding of the truth of things. No less, the pursuit of social justice through the stark assertion of individual rights or class interests and desires must be a source of continual struggle and revolution and may end in an exaggerated assertion of the will in each to live his own life and to satisfy his own ideas and desires which will produce a serious malaise or a radical trouble in the social body. Therefore on every individualistic age of mankind there is imperative the search for two supreme desiderata. It must find a general standard of Truth to which the individual judgment of all will be inwardly compelled to subscribe without physical constraint or imposition of irrational authority. And it must reach too some principle of social order which shall be equally founded on a universally recognisable truth of things; an order is needed that will put a rein on desire and interest by providing at least some intellectual and moral test which these two powerful and dangerous forces must satisfy before they can feel justified in asserting their claims on life. Speculative and scientific reason for their means, the pursuit of a practicable social justice and sound utility for their spirit, the progressive nations of Europe set out on their search for this light and this law.

1.02 - The Eternal Law, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  If we leave aside the Scriptures for the human mind is so skillful that it can easily dream up sheep grazing on the Empire State building and if we look at the practical disciplines of India, the contradiction becomes even more striking. Indian psychology is based on the very intelligent observation that all things in the universe, from mineral to man, are made up of three elements or qualities (gunas), which may be called by different names depending on the order of reality one considers: tamas, inertia, obscurity, unconsciousness; rajas,
  movement, struggle, effort, passion, action; sattva, light, harmony,
  joy. Nowhere does any of these three elements exist in a pure state; we are always a mixture of inertia, passion, and light; we may be sattvotamasic, good but a bit dull, well-meaning but a little unconscious; or sattvo-rajasic, impassioned upwardly; or tamaso-rajasic, impassioned downwardly; most often we are an excellent mixture of the three. In the darkest tamas the light also shines, but unfortunately the opposite is equally true. In other words, we are always in a state of unstable equilibrium; the warrior, the ascetic, and the brute happily share our dwelling-place in varying proportions. The various Indian disciplines seeks therefore to restore the equilibrium, to help us emerge from the 17
  Shankara (788-820 A.D.), mystic and poet, theorist of Mayavada or the doctrine of illusionism, which supplanted Buddhism in India.
  --
  countless others, like so many stages of our effort. We won't discuss here the great value of these methods, or the remarkable intermediate results they can lead to; we will examine only their goal, their final destination. The truth is, this "poise above" seems to have no relation with real life whatsoever; first, because all these disciplines are extremely demanding, requiring hours and hours of work every day, if not complete solitude; secondly, because their ultimate result is a state of trance or yogic ecstasy, samadhi, perfect equilibrium, ineffable bliss, in which one's awareness of the world is dissolved, annihilated.
  Brahman, the Spirit, appears therefore to have absolutely nothing to do with our regular waking consciousness; He is outside all that we know; He is not of this world. Others who were not Indians have said the same.

1.02 - The Great Process, #On the Way to Supermanhood, #Satprem, #Integral Yoga
  Yet the process, the Great Process, is here, just as it began as long ago as the Pleistocene era that idle little second, that introspection of the second kind but the movement revealed to the monkey and the movement revealed to the spiritualist of ages past (and surpassed) are in no way an indication of the next direction it is to take. There is no continuity that is a delusion! There is no refinement of the same movement, no improving upon the ape or man, no perfecting of the stone tool or the mental tool, no climbing higher peaks, no thinking loftier thoughts, no deeper meditations or discoveries that would be a glorification of the existing state, a sublimation of the old flesh, a sublime halo around the old beast there is SOMETHING ELSE, something radically different, a new threshold to cross, as different from ours as the threshold of plant life was from the animal, another discovery of the already-here, which will change our world as drastically as the human look changed the world of the caterpillar yet it is the same world, but seen with two different looks another Spirit, we might say, as different from the religious or intellectual spirit or the great naked Spirit on the heights of the Absolute, as man's thought is different from the first quivering of a wild rose under a ray of sunlight yet it is the same eternal Spirit but in a greater concretization of itself, for, in fact, the Spirit's true direction is not from the bottom up, but from the top down, and it becomes ever more in matter, because it is the world's very Matter, wrested bit by bit from our false caterpillar look and false human look and false spiritual look or, let us say, recognized little by little by our growing true look. This new threshold of vision depends first on a pause in our regular mental and visual routine and that is the Great Process, the movement of introspection of the second kind but the path is entirely new: this is a new life on earth, another discovery to make; and the less weighed down we are by past wisdom, past ascents, past illuminations, all the disciplines and virtues and old gilded frills of the Spirit, the freer we are and more open to the new, the more the path shall spring up under our feet, as if by magic, as if it sprang from that total desecration.
  This superman, whom we have said is the next goal of evolution, will therefore in no way be a paroxysm of man, a gilded hypertrophy of the mental capacity, nor will he be a spiritual paroxysm, a sort of demigod appearing in a halo of light and outfitted with an oversized consciousness (cosmic, of course) streaked with bolts of lightning, marvelous phenomena and Experiences that would make the poor laggards of evolution pale with envy. It is true that both things are possible, both exist. There are marvelous Experiences; there are superhuman capacities that would make the man in the street turn pale. It is not a myth; it is a fact. But Truth, as always, is simple. The difficulty does not lie in discovering the new path; it lies in clearing away what blocks the view. The path is new, completely new; it has never been seen before by human eyes, never been trodden before by the athletes of the Spirit, yet it is walked every day by millions of ordinary men unaware of the treasure at hand.

1.02 - THE NATURE OF THE GROUND, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Like St. Augustine, Eckhart was to some extent the victim of his own literary talents. Le style cest Ihomme. No doubt. But the converse is also partly true. Lhomme cest le style. Because we have a gift for writing in a certain way, we find ourselves, in some sort, becoming our way of writing. We mould ourselves in the likeness of our particular brand of eloquence. Eckhart was one of the inventors of German prose, and he was tempted by his new-found mastery of forceful expression to commit himself to extreme positionsto be doctrinally the image of his powerful and over-emphatic sentences. A statement like the foregoing would lead one to believe that he despised what the Vedantists call the lower knowledge of Brahman, not as the Absolute Ground of all things, but as the personal God. In reality he, like the Vedantists, accepts the lower knowledge as genuine knowledge and regards devotion to the personal God as the best preparation for the unitive knowledge of the Godhead. Another point to remember is that the attri buteless Godhead of Vedanta, of Mahayana Buddhism, of Christian and Sufi mysticism is the Ground of all the qualities possessed by the personal God and the Incarnation. God is not good, I am good, says Eckhart in his violent and excessive way. What he really meant was, I am just humanly good; God is supereminently good; the Godhead is, and his isness (istigkeit, in Eckharts German) contains goodness, love, wisdom and all the rest in their essence and principle. In consequence, the Godhead is never, for the exponent of the Perennial Philosophy, the mere Absolute of academic metaphysics, but something more purely perfect, more reverently to be adored than even the personal God or his human incarnationa Being towards whom it is possible to feel the most intense devotion and in relation to whom it is necessary (if one is to come to that unitive knowledge which is mans final end) to practise a discipline more arduous and unremitting than any imposed by ecclesiastical authority.
  There is a distinction and differentiation, according to our reason, between God and the Godhead, between action and rest. The fruitful nature of the Persons ever worketh in a living differentiation. But the simple Being of God, according to the nature thereof, is an eternal Rest of God and of all created things.
  --
  The extract which follows next is of great historical significance, since it was mainly through the Mystical Theology and the Divine Names of the fifth-century author who wrote under the name of Dionysius the Areopagite that mediaeval Christendom established contact with Neoplatonism and thus, at several removes, with the metaphysical thought and discipline of India. In the ninth century Scotus Erigena translated the two books into Latin and from that time forth their influence upon the philosophical speculations and the religious life of the West was wide, deep and beneficent. It was to the authority of the Areopagite that the Christian exponents of the Perennial Philosophy appealed, whenever they were menaced (and they were always being menaced) by those whose primary interest was in ritual, legalism and ecclesiastical organization. And because Dionysius was mistakenly identified with St. Pauls first Athenian convert, his authority was regarded as all but apostolic; therefore, according to the rules of the Catholic game, the appeal to it could not lightly be dismissed, even by those to whom the books meant less than nothing. In spite of their maddening eccentricity, the men and women who followed the Dionysian path had to be tolerated. And once left free to produce the fruits of the spirit, a number of them arrived at such a conspicuous degree of sanctity that it became impossible even for the heads of the Spanish Inquisition to condemn the tree from which such fruits had sprung.
  The simple, absolute and immutable mysteries of divine Truth are hidden in the super-luminous darkness of that silence which revealeth in secret. For this darkness, though of deepest obscurity, is yet radiantly clear; and, though beyond touch and sight, it more than fills our unseeing minds with splendours of transcendent beauty. We long exceedingly to dwell in this translucent darkness and, through not seeing and not knowing, to see Him who is beyond both vision and knowledgeby the very fact of neither seeing Him nor knowing Him. For this is truly to see and to know and, through the abandonment of all things, to praise Him who is beyond and above all things. For this is not unlike the art of those who carve a life-like image from stone; removing from around it all that impedes clear vision of the latent form, revealing its hidden beauty solely by taking away. For it is, as I believe, more fitting to praise Him by taking away than by ascription; for we ascribe attri butes to Him, when we start from universals and come down through the intermediate to the particulars. But here we take away all things from Him going up from particulars to universals, that we may know openly the unknowable, which is hidden in and under all things that may be known. And we behold that darkness beyond being, concealed under all natural light.

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

1.02 - The Refusal of the Call, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  This is a basic principle of the Indian disciplines of yoga. It has been the way, also, of many creative spirits in the West. It can not be described, quite, as an answer to any specific call. Rather, it is a deliberate, terrific refusal to respond to anything but the deepest, highest, richest answer to the as yet unknown demand of some waiting void within: a kind of total strike, or rejection of the offered terms of life, as a result of which some power of trans formation carries the problem to a plane of new magnitudes, where it is suddenly and finally resolved.
  This is the aspect of the hero-problem illustrated in the won drous Arabian Nights adventure of the Prince Kamar al-Zaman and the Princess Budur. The young and handsome prince, the only son of King Shahriman of Persia, persistently refused the repeated suggestions, requests, demands, and finally injunctions, of his father, that he should do the normal thing and take to himself a wife. The first time the subject was broached to him, the lad responded: "O my father, know that I have no lust to marry nor doth my soul incline to women; for that concerning their craft and perfidy I have read many books and heard much talk, even as saith the poet:

1.02 - The Stages of Initiation, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
   a higher strictly disciplined school bears to the incidental training. But impatient dabbling, devoid of earnest perseverance, can lead to nothing at all. The study of Spiritual Science can only be successful if the student retain what has already been indicated in the preceding chapter, and on the basis of this proceed further.
  The three stages which the above-mentioned tradition specifies, are as follows: (1) preparation; (2) enlightenment; (3) initiation. It is not altogether necessary that the first of these three stages should be completed before the second can be begun, nor that the second, in turn, be completed before the third be started. In certain respects it is possible to partake of enlightenment, and even of initiation, and in other respects still be in the preparatory stage. Yet it will be necessary to spend a certain time in the stage of preparation before any enlightenment can begin; and, at least in some respects, enlightenment must be completed before it is even possible to enter upon the stage of initiation. But in describing them it

1.02 - The Two Negations 1 - The Materialist Denial, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  12:It is necessary, therefore, that advancing Knowledge should base herself on a clear, pure and disciplined intellect. It is necessary, too, that she should correct her errors sometimes by a return to the restraint of sensible fact, the concrete realities of the physical world. The touch of Earth is always reinvigorating to the son of Earth, even when he seeks a supraphysical Knowledge. It may even be said that the supraphysical can only be really mastered in its fullness - to its heights we can always reach - when we keep our feet firmly on the physical. "Earth is His footing,"2 says the Upanishad whenever it images the Self that manifests in the universe. And it is certainly the fact that the wider we extend and the surer we make our knowledge of the physical world, the wider and surer becomes our foundation for the higher knowledge, even for the highest, even for the Brahmavidya.
  13:In emerging, therefore, out of the materialistic period of human Knowledge we must be careful that we do not rashly condemn what we are leaving or throw away even one tittle of its gains, before we can summon perceptions and powers that are well grasped and secure, to occupy their place. Rather we shall observe with respect and wonder the work that Atheism has done for the Divine and admire the services that Agnosticism has rendered in preparing the illimitable increase of knowledge. In our world error is continually the handmaid and pathfinder of Truth; for error is really a half-truth that stumbles because of its limitations; often it is Truth that wears a disguise in order to arrive unobserved near to its goal. Well, if it could always be, as it has been in the great period we are leaving, the faithful handmaid, severe, conscientious, clean-handed, luminous within its limits, a half-truth and not a reckless and presumptuous aberration.

1.031 - Intense Aspiration, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Wanting a thing intensely seems to be the condition for getting anything. "Ask, and it shall be given," said the Christ. Perhaps all great men think alike and say the same thing in different languages and in different actions. The only qualification is 'wanting intensely'. No other qualification is as important as this. Everything is a subsidiary, contri butory factor to this central discipline, we may say - wanting it intensely. The word used is 'intensely' tivra. We have been musing over the different aspects of it being necessary for one to be whole-souled in one's endeavours, in one's actions, in one's efforts, in order that there may be quick success.
  This whole-souled attitude is what is meant by tivra samvegatva. If our asking is charged with an intensity of fervour, we shall get what we want. This is the secret of success, not only in spiritual life but also in material life, because the whole-souled surging of oneself towards the objective sets in vibration the atmosphere in which the objective is situated, and there is a sympathy or an empathy, an en rapport established between the seeker and the sought. The object that we are seeking I am not speaking of a spiritual object, as it could even be a material object the object that we are seeking is not located somewhere in a distant place. This is the secret of achievement of any kind. We have a wrong notion that things are situated far off in some place and, therefore, it requires a tremendous effort of travel, etc., in the direction of the object in order that it may be acquired. This is not the fact. Any object in this world, whatever it may be, is not cast off into distant space in the manner in which we think it is, or it appears to be.
  --
  In the external change that we bring about, which is the first step in vairagya, as people generally understand it, we leave the homestead and go to Badrinath or Uttarkashi, or somewhere. This initial step that we regard as vairagya or renunciation is to be converted into an internal discipline and change of attitude, for which proper guidance is necessary. Everything is a system of thinking, a change in the attitude of consciousness, and even the first step that we take is only towards that end. Unless there is a corresponding transformation inside, external movements have no meaning. If proper care is taken, an external discipline has some effect upon the internal character. But proper care has to be taken; we have to be very vigilant, and we cannot be vigilant if we give a long rope to our old ways of thinking. We can change anything, but our ways of thinking cannot change, because that is a part of us part of our nature.
  What we should do is, together with our effort at change of physical atmosphere, also try to bring about a gradual change in our internal atmosphere by resorting to certain spiritual disciplines, such as the utilisation of the time on hand for certain definite chosen purposes. When we live in a particular place we have left our homes and have come to Uttarkashi, for instance how do we use our time? Do we go about from place to place, chatting? Then we should go back to our home and stay there. Why do we come to Uttarkashi? We have to utilise the time for a purpose which is more intimate to the object on hand than the way in which we lived earlier. Generally, people take to mantra purascharana a disciplined type of chanting of the mantra that has been given to them by their Guru and sacred study of scriptures, such as the Srimad Bhagavata or the Ramayana, or any other holy text which is conducive to pinpointing the mind on the liberation of the soul, which is the ultimate objective.
  Another great helpful factor is observing mouna or not talking, or at least talking only when it is necessary. Talking only when it is necessary means we will talk only when it is absolutely impossible to avoid talking; otherwise, we will not talk. Why do we go on talking with everyone? There is no necessity. We should regard ourselves as real seekers and not merely as jokers with truth, and try to open our mouths only when it is necessary, and otherwise not open our mouths. It is necessary to open the mouth only when it has some connection with the purpose for which we have come here. When it has no connection, why do we talk? We should keep our mouths closed. This is not only a spiritual discipline but also a very helpful method of conserving energy, because much of the energy is lost in talking. If we do not speak for three days continuously, we will see what difference it makes. We will feel that there is so much of strength in us that we can walk even long distances without any feeling of fatigue. All our energy goes in speaking unnecessarily to anyone and anything that is in front of us, on any subject whatsoever.
  This is, perhaps, a major obstacle in the practice of yoga. Do not speak for some days. Take this vow: 'For any reason whatsoever, I will not speak.' When speaking is necessary, condition it by a principle that: 'I should regard it as most unavoidable; otherwise, I will not speak.' This is the discipline of speech, which is a very, very important discipline. There is also mental discipline in the form of japa and svadhyaya, with a little bit of meditation to the extent possible under the condition in which we are seated initially. And, there is physical discipline. These three disciplines should go together, by which what is intended is a total restriction of the movement of the mind towards extraneous factors which may distract the attention and diminish the intensity of the aspiration. The more we restrain the mind from its movement towards extraneous factors, the greater is the energy that is generated within, and automatically the aspiration becomes streng thened. When the energy is not allowed to leak out through other avenues or channels, then that energy naturally gets conserved, and the conserved energy increases the force of the aspiration. Energy is not destroyed. The principle of conservation of energy states that energy is indestructible it cannot be destroyed, but it can be increased or decreased by channelising it in different ways. It may appear that we have no energy at all because we have channelised the energy in some other way it has gone somewhere else. Not that it is absent it is there, but we have let it out, and so it looks as if it is not there.
  Therefore, we should block the avenues of the distraction of energy the channelising of it in various ways, in an unwanted manner and then conserve it so that this centralised force within us, which is the conserved energy, will give such a push to the aspiration within that the soul will rush to the Absolute like a bullet that has been fired by a gun. That kind of aspiration is referred to in this sutra of Patanjali tvra savegnm sanna.

10.32 - The Mystery of the Five Elements, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The Mystery of The Five Senses On discipline
   Other Authors Nolini Kanta Gupta Part TenThe Mystery of the Five Elements
  --
   The Mystery of The Five Senses On discipline

10.33 - On Discipline, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
  object:10.33 - On discipline
  author class:Nolini Kanta Gupta
  --
   Other Authors Nolini Kanta Gupta Part TenOn discipline
   On discipline
   The Mother says: "No big creation is possible without discipline". The true and original meaning of discipline is to be a disciple. And a disciple is one who learns, is ready to learn from a master. So the first requisite for a disciple or a learner is to obey. Obedience then is the beginning and the very basis of discipline. We know from ancient stories and legends how this discipline of obedience was exacted from a disciple or learner. For knowledge or learning was not considered at that time as a bundle of information to be acquired or collected by the pupil. It is not a mass of dead materials that is laid before the learner to possess and store; it is something living that the teacher passed from his consciousness into that of his pupil, and for the free passage of the knowledge from the master to the disciple, a passive, receptive mentality' and absolute obedience is an indispensable conditiona sine qua non. In the spiritual domain this was the procedure that was universally accepted and followed, although always in the name of individual freedom and free will protestant movements arose and flourished and traced their own way.
   But obedience to a person is in the last analysis a symbolsymbol of obedience to a principle. The person signifies and embodies a principle, a law to which we render our obedience. In normal life it is these principles or laws that demand our obedience. These laws or rules are meant for the welfare of collective living and therefore individuals are expected to restrain or forego their personal impulses, their so-called liberties in order to live together in harmony. discipline is meant exactly to control one's personal idiosyncrasies, place them under the yoke of the common collective law. All laws or rules that make for a harmonious collective living, that is, social or national welfare, are limbs of discipline. By submitting himself to such a process of self-abnegation the individual gains in self-control and self-mastery. But there are rules and rules, laws and laws. For that depends on the ideal or the purpose set before oneself. If the purpose is narrow, limited, superficial, the rules are necessarily likewise, and although effective in a particular field, they have a restricting, even deadening effect on the consciousness of the individual. If discipline means obedience, the obedience must be to a larger and higher law, and the perfect discipline will come only from obedience to the highest law.
   The heart of discipline then is the effort to surmount oneself. Instead of a lower self following the law of an inferior consciousness one is to rise to a higher level of consciousness and a greater law of being. discipline thus is only another term for tapasy, replacing the lower law gradually by a higher and higher law.
   Mother speaks of three lines of this higher law. First of all, the individual law which at its lowest and its most common form is the law of selfishness. It is the most elementary and superficial degree of consciousness when the being is confined to its own little person, confined mostly to its hungers and desires, to its sense of possession and appropriation. The human being starts with- this addiction to selfishness but he moves towards a gradual enlargement and rearrangement of this sense of personal value and importance. Therefore he is given a family, a nation, a grouping more or less large in which he can find other selves to meet and learn to live with harmoniously. A collective life whether in a nation or in the family or in any other group formation demands a control over the selfish impulses and egoistic urges. That is the discipline, that is to say, the necessity of submitting the law of one's ego-self to the law of collective selves, needed for the realisation of a collective ideal. When you playa game you have to obey the rule of the game and you have to dovetail your movements into the movements of your comrades, you cannot move as you please but must integrate your gestures with those of others. Even so as a member of a particular family or as a citizen of a particular country you have to rearrange your personal habits and movements in accordance with a more general and wider plan of living. The extent of this obedience depends upon the ideal that a particular collectivity pursues and the value of the obedience depends on the ideal thus pursued. And the largest collectivity is of course the human race, the humanity as a whole. The submission of the personal law to the law of humanity in general is also a discipline demanded of man but there too the value of the submission depends upon the exact nature of the humanity to which one is asked to submit. For as I have said, there are degrees of consciousness and levels of being mounting higher and higher in an increasing value in respect of width and intensity and essential character. For along with the widening of the consciousness there must be a heightening of it, a horizontal movement of the being must be supported or accentuated by a vertical movement. Even the widest consciousness, a consciousness one with the universe, as wide as creation itself, can still have a core of ego-sense left behind, however attenuated it may be; the ego-sense can be abolished only by a transcendence even of the universal consciousness and rise into the supra-conscious. And this brings us to the other line of discipline, the supreme discipline which means obedience not merely, not even to the cosmic law but to the transcendent Divine Law. Here the individual is absolutely, utterly, free from his little self, the minor self-law, he is totally merged in the Divine, his being and living becomes the Divine's own law of existence.
   discipline then is the obedience of a learner to an ever-expanding and ever-ascending law of consciousness and being, until the law of the supreme status is realised which is the law of divine living: it is the utter submission or total obedience to the Divine Himself, when one is identified with the Divine in being and nature, where Law and Person are one and the same.
   ***

10.34 - Effort and Grace, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   On discipline The Moral and the Spiritual
   Other Authors Nolini Kanta Gupta Part TenEffort and Grace
  --
   Personal effort is thus a training in collaboration. From inertia and indifference, unwillingness and even positive hostility to rise into cooperation and comradeship, that is the discipline that personal effort gives to the mortal being, and then from cooperation and collaboration to union and identity with the Supreme Goal, effort merging into the spontaneous execution of the Divine Will, the personal melting into the impersonal Person that is the consummation brought about by Grace.
   The Gita: II, 59
  --
   On discipline The Moral and the Spiritual

10.35 - The Moral and the Spiritual, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The sense of sin is the fundamental inspiration behind some religious disciplines, even the sense of something irrevocably bad or something irreparable; for that gives a stronger impetus, a more dynamic urge to the spur of the religious consciousness. The sense of something irreparable, a final doom, has before it the vision of an eternal hell, the Lord of hell and his hosts and his captives. Upon this basic picture of Hell has loomed out Dante's vision of Paradise.
   The Indian consciousness did not consider anything essentially evil, anything irrevocably and eternally condemned to perdition. Even the Asura, the anti-Divine is viewed, in the last analysis of things, also as an aspect, a formation of the Divine himself. Diti and Aditi are sisters, twin aspects of the same Supreme Being. All the legends in narrating the life history of the Asura describe his end as a submission to the Divine Will and a merging in Him. An entire life of bitter hostility culminates in the same degree of love for the Divine. The process of enmity seems to have a deeper occult meaning conducive to the more perfect union with the Divine. We know in Savitri how Sri Aurobindo speaks of Death as only a mask of Immortality.
  --
   The Indian discipline, on the other hand, teaches that to rise to a higher state of consciousness one need not have, one must not have, any feeling of revulsion or hatred. There is no such thing as saintly hatred. One must be free from attachment to the movements of inferior nature, one must cultivate detachment from them, but not necessarily through hatred or horror. The spiritual discipline bases itself upon a sense of perfect equality.
   When you have hatred or horror for a thing it means you are on the same plane with it, your consciousness is level with the consciousness of the opposite feelings. You have to rise above the status of the lower nature and this can be done only by a calm detachment, a quiet withdrawal. One need not entertain repulsion or hatred for animal life in order to rise superior to it, one automatically rises superior to it when one links oneself to the higher status, when one is imbued with the superior consciousness. The animal consciousness is not a wrong consciousness in itself, it is a life of the animal; the human consciousness may regard it as such and may still discover a superior consciousness looking at the movements of the lower world dispassionately, indifferently, or even appreciatively, for a thing of beauty is there even in the animal life, for the Divine is everywhere.
   The moral impulse is towards a self-exceeding but this self-exceeding, I have said, is to be done in perfect equanimity, in absolute detachment and indifference. To rise in consciousness, from the physical and animal to the divine, means, of course, abandoning the inferior, reaching the higher: but 'inferior' does not mean something low, something to be despised and reviled, but simply something to be passed over, transcended. And the ideal would be not only to surpass but to find out a secret parallelism between the two, discover the seed of the higher embedded even in the lower. The Indian discipline, including the school that advocates total rejection of the lower and enjoins simple detachment and separation, does not approve of any feeling of contempt or disgust.
   The states of being or consciousness from the animal, or down from Matter itself up to the Supremebrahmastambaconstitute what is called a hierarchy. Hierarchy means a structure rising upward tier upon tier, step by step: it is a scale, as it were, of increasing values, only the values are not moral, they indicate only a measure, a neutral measure respecting position or a kind of mass content. As in a building where brick is laid upon brick, or stone upon stone, the one laid above is not superior to the one laid below; the terms inferior and superior indicate only the simple position of the objects. Even the system of the four social orders in ancient" India was originally such a hierarchy. The higher and lower orders did not carry any moral appreciation or depreciation. The four orders placed one above the other schematically denote only the respective social functions classified according to the nature of each, even as the human body represents such a hierarchy, rising from the feet at the bottom towards the head at the top. This is to say all objects and movements in nature are right when they are confined each to its own domain, following its own dharma of that domain. Thus one can be perfectly calm and at ease witnessing the catastrophes and cataclysms in nature, for one knows it is the dharma of material nature. Man terms them disasters for he judges them according to his own convenience. Even so, one should not be perturbed at the wild behaviourman calls it wildof wild animals. Likewise the gods in their sovereign tranquillity smile at the crudeness and stupidities of human beings. One has to lift oneself up, withdraw and stand high above all that one wishes to surpass and look at it, with a benign godly smile.

1.036 - The Rise of Obstacles in Yoga Practice, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Likewise, the spiritual undertaking is a treatment administered to the soul for the purpose of its regaining perfect health and pristine purity. The practice of yoga is nothing but this cathartic, this pill that is administered, and immediately there is a peculiar action set up in the system by this purifying drug that has been given. Then anything and everything takes place, much to our surprise all of which look like tremendous enemies attacking from all sides and we may be under the impression that we are falling down, dropping into the pits, or going to hell. But that is not what is happening. As the sun rises, sometimes the frost starts biting more intensely than it would before the sunrise. In midwinter sometimes we have that experience, when the entire mountain is seen to be covered with mist. We cannot see the Ganga; we cannot see the buildings on the other side; there is nothing that can be seen. It is all a white, hazy, impervious substance, and we do not know anything it is all homogeneity. When the sun rises, there is a dispersion of this white substance and it starts moving towards our rooms, and we find it entering and stinging us. When the sun rises, the cold increases as a preparation for the complete vanishing of the substance altogether, and then there is the warmth of the blazing sun. Such is the inward transforming process which we undergo when spiritual discipline takes action in the entire system of the seeker.
  Ordinarily, no one can understand what effects follow from spiritual practice. We cannot understand this by a study of books, because the actions, or the reactions we may say, that follow the practice of a system of spiritual discipline for a protracted period depends upon what is already inside us. What is inside us will come out; and different persons, finding themselves in different stages of evolution, have different patterns of this deposit in themselves. So the experiences that seekers pass through vary in various ways merely because of the difference, and the type of the content of their own personalities.
  For a long time it may look as if nothing is happening in spiritual practice. This has been the experience of all yogis, saints and sages. For years and years together we will have no experience whatsoever. It will look like everything is dead, there is no life in anything, that we are striking a brick wall or a hard stone with no effect whatsoever, that our japas produce no effect, our meditations mean nothing, our worships are perhaps not heard by God, and there is only suffering. This condition may persist for several years, and the number of years or the extent of their duration depends upon the nature of the case, just as the purifying medical effect of a medicine depends upon the nature of the disease, the intensity of the disease, and the particular case on hand, to give an instance. But, suddenly, there will be a miracle. This is always the case in spiritual experience it always comes like a miracle. It doesn't come very, very slowly with halting steps, giving previous notice. It will give no notice. When there is illumination, we will not know that it is coming; and when we are going to be opposed, we will not know that it is going to happen. Both things will happen without our having previous knowledge of what is happening.

1.038 - Impediments in Concentration and Meditation, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The incapacity of the mind to fix its attention on the ideal of meditation may be due to undue pressure exerted upon it by an unclarified understanding of the technique. It can also be due to certain desires present in the mind which have not been fulfilled, and which have not been allowed to come to the surface due to the force of discipline. While discipline is good, it cannot always succeed, because it is a power externally exerted upon something which succeeds for sometime, but cannot succeed for all times. The reason is that anything extraneous is repelled it cannot be absorbed. The mind, being the subtlest instrument available to us, can feel the pressure more than anything else. Therefore, any kind of frustration of feeling, even very minutely present, can cause a sensation of exhaustion in oneself. It is not easy to understand why we are exhausted, why it is that we are not able to sit for a continued period in meditation. There can be hundreds of excuses for our inability to sit for meditation, but they are only excuses devices employed by the mind to get out of this difficulty we have put upon it.
  The mind's non-cooperation with this enterprise called yoga can specifically be said to be due to a lack of understanding as to what it is, because when there is proper understanding and deep conviction born of this understanding, it is difficult to believe that one will not cooperate. Lack of cooperation is lack of understanding. We do not appreciate the meaning of it, or the value of it, or the worth of it; the mind is of that nature. It does not know why we are practising yoga, or what the purpose of yoga is. Though intellectually, superficially, logically and academically it acquiesces in the pursuit, this has not been driven into its feelings and has not become a part of its real nature. For all these reasons, it may be difficult to gain the point of concentration, which is called the difficulty alabdha- bhumikatva.

1.03 - A Parable, #The Lotus Sutra, #Anonymous, #Various
  When they want to walk they will step on jeweled owers. And these bodhisattvas will not be those who are just setting out. Over a long time they will have planted roots of good merit and practiced the pure path of discipline and integrity in the presence of immeasurable hundreds of thousands of myriads of kois of buddhas. They will always be praised by the buddhas and continually practice the buddha wisdom. They will be endowed with transcendent powers and know well all the teachings of the Dharma. They will be honest, without falsity, and rm in recollection. That world will be
  lled with bodhisattvas like these.
  --
  When all those twelve hundred who have attained complete mental discipline were still under training in the past, the Buddha constantly led and inspired them, saying: My teaching overcomes birth, old age, illness, and death and it leads to nirvana. Both those who were still in training and those who were not thought that they were free from false views about the self, existence and nonexistence, and declared that they had attained nirvana.
  Yet now, in the presence of the Bhagavat, they have heard what they have never heard before and have fallen into doubt.

1.03 - APPRENTICESHIP AND ENCULTURATION - ADOPTION OF A SHARED MAP, #Maps of Meaning, #Jordan Peterson, #Psychology
  tyrannical aspect, he also shelters, protects, trains and disciplines the developing individual and places
  necessary constraints on his thought, emotion and behavior.
  --
  The capacity to abide by social rules, regardless of the specifics of the discipline, can therefore be
  regarded as a necessary transitional stage in the movement from childhood to adulthood.
  --
  ritual, or by immersion within a strict belief system or hierarchy of values. Once such discipline has been
  attained, it may escape the bounds of its developmental precursor. It is in this manner that true freedom is
  --
  discussed the necessity for discipline that is, for adherence to a coherent and difficult moral code for
  himself and for his son.
  --
  although not yet procedurally) that discipline could be the father of the hero, and not just his enemy. The
  dawning of such understanding meant the beginnings of a mature and healthy philosophy of life, on his
  --
  spirit, the mistrustful constraint in the communicability of thoughts, the discipline thinkers imposed on
  themselves to think within the directions laid down by a church or court, or under Aristotelian
  --
  the cruder and in the more subtle sense, the indispensable means of spiritual discipline and cultivation,
  too. Consider any morality with this in mind: what there is in it of nature teaches hatred of the laisser
  --
  affiliation (until the establishment of individual competence and discipline). Following the successful
  apprenticeship, the individual is competent to serve as his own master to serve as an autonomous
  --
  The adoption of group identity the apprenticeship of the adolescent disciplines the individual, and
  brings necessary predictability to his or her actions, within the social group. Group identity, however, is a
  --
  cautious, disciplined social revolutionary.
  187

1.03 - Meeting the Master - Meeting with others, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: Then, why democracy at all? The lust for power will always be there. You can't get over it by shutting out all positions of power; our workers must get accustomed to it. They must learn to hold the positions for the nation. This difficulty would be infinitely greater when you get Swaraj. These things are there even in Europe. The Europeans are just the same as we are. Only, they have got discipline which we lack and a keen sense of national honour which we have not got.
   P. T.: The Europeans are superior to us in this respect.
   Sri Aurobindo: You can't prevent such weaknesses. What you have to do is to bring about that discipline and that sense of national honour in our people.
   By the way, how do you like the Charkha programme ?
  --
   P. T.: In the absence of a better programme, it disciplines the people and makes them do something for the nation. It brings to the front the idea of common action for a definite end.
   Sri Aurobindo: The Charkha has its own importance, but it cannot bring Swaraj.
  --
   Sri Aurobindo: What we require is not an outward action merely like spinning but discipline and a sense of national honour.
   Lajpat Rai: Yes, what we lack is the sense of a common interest in the midst of conflicting interests.

1.03 - Physical Education, #On Education, #The Mother, #Integral Yoga
  Of all the domains of education, physical is the one most completely governed by method, order, discipline and procedure. All education of the body must be rigorous, detailed and methodical.
  The education of the body has three principal aspects: control and discipline of functions of the body; a total methodical and harmonious development of all the parts and movements of the body; rectification of defects and deformities, if there are any.
  Physical education must be based upon knowledge of the human body, its structure and its functions. And the formation of the habits of the body must be in consonance with that knowledge.

1.03 - Self-Surrender in Works - The Way of The Gita, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  A simple rule in appearance, and yet how difficult to carry out with anything like an absolute sincerity and liberating entireness! In the greater part of our action we use the principle very little if at all, and then even mostly as a sort of counterpoise to the normal principle of desire and to mitigate the extreme action of that tyrant impulse. At best, we are satisfied if we arrive at a modified and disciplined egoism not too shocking to our moral sense, not too brutally offensive to others. And to our partial self- discipline we give various names and forms; we habituate ourselves by practice to the sense of duty, to a firm fidelity to principle, a stoical fortitude or a religious resignation, a quiet or an ecstatic submission to God's will. But it is not these things that the Gita intends, useful though they are in their place; it aims at something absolute, unmitigated, uncompromising, a turn, an attitude that will change the whole poise of the soul.
  Not the mind's control of vital impulse is its rule, but the strong immobility of an immortal spirit.
  The test it lays down is an absolute equality of the mind and the heart to all results, to all reactions, to all happenings. If good fortune and ill fortune, if respect and insult, if reputation and obloquy, if victory and defeat, if pleasant event and sorrowful event leave us not only unshaken but untouched, free in the emotions, free in the nervous reactions, free in the mental view, not responding with the least disturbance or vibration in any spot of the nature, then we have the absolute liberation to which the Gita points us, but not otherwise. The tiniest reaction is a proof that the discipline is imperfect and that some part of us accepts ignorance and bondage as its law and clings still to the old nature. Our self-conquest is only partially accomplished; it is still imperfect or unreal in some stretch or part or smallest spot of the ground of our nature. And that little pebble of imperfection may throw down the whole achievement of the Yoga!
  There are certain semblances of an equal spirit which must not be mistaken for the profound and vast spiritual equality which the Gita teaches. There is an equality of disappointed resignation, an equality of pride, an equality of hardness and indifference: all these are egoistic in their nature. Inevitably they come in the course of the sadhana, but they must be rejected or transformed into the true quietude. There is too, on a higher level, the equality of the stoic, the equality of a devout resignation or a sage detachment, the equality of a soul aloof from the world and indifferent to its doings. These too are insufficient; first approaches they can be, but they are at most early soul-phases only or imperfect mental preparations for our entry into the true and absolute self-existent wide evenness of the spirit.

1.03 - Tara, Liberator from the Eight Dangers, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  ethical discipline, patience, joyous effort, concentration, wisdom, and so
  forthwe accumulate positive potential as if we had that admirable attitude

1.040 - Re-Educating the Mind, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  This is what is happening, mostly our religion, our practice, our devotion becomes a kind of dead routine which has no life in it, and all the efforts of life seem then to bring nothing fruitful. We are neither scientific in our attitude, nor logical, nor really religious. There is, basically, a kind of hypocritical attitude which is covered under a camouflage of a necessity of practical life, which takes all our time, and we may spend our entire life in this attitude to things, ending in nothing, finally. But the inward tendency to repel things, on account of an intense egoism of nature, subsides by a proper understanding of the nature of things and by a forced imposition of universality upon the particular object upon which we are concentrating. In the beginning, it may be merely by power of will; later on, understanding will come and make it more alive. It is better to always couple understanding with the power of will, so that it may be a pleasant process rather than a hard discipline of an unpleasant character. Whatever it be, we cannot say which is more important and which comes first. Understanding and will should go together, and do go together.
  Any particular object can be taken for the purpose of concentration, because any particular has the elements of the universal present in it. For instance, we can approach the government through any officer. He may be an officer from Madras, or from Punjab, it makes no difference. He is an officer of the government of India. So to touch the government we need not run about from place to place in search of it, because a government is like the universal it is pervading everything, and it is everywhere. We can contact this universal, called the government, through an individual or a particular that is the officer he may be any officer. Through him we can find our way to that universal principle called the government. When that officer expresses a view, is it the officer's view or is it the government's view? It is not his individual view, but it is the expression of the universal that is behind him. It is the force of the government that works through the individual, and at that time he is not an individual he is a representation of the universal. Likewise, even an idol, or an image, or a picture, or a concept can become a representation of the universal characters behind it, provided we are able to visualise these characters with sincerity of purpose.

1.042 - Consultation, #Quran, #unset, #Zen
  33. If He willed, He could have stilled the winds, leaving them motionless on its surface. Surely in that are signs for every disciplined, grateful person.
  34. Or He could wreck them, because of what they have earned. And yet He pardons much.

1.04 - ADVICE TO HOUSEHOLDERS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Spiritual disciplines necessary at the beginning MASTER: "I should like to visit Iswar Chandra Vidyasagar a few times more. The painter first draws the general outlines and then puts in the details and colours at his leisure.
  The moulder first makes the image out of clay, then plasters it, then gives it a coat of whitewash, and last of all paints it with a brush. All these steps must be taken successively. Vidyasagar is fully ready, but his inner stuff is covered with a thin layer.
  --
  MASTER: "A little spiritual discipline is necessary in order to know what lies within."
  M: "Is it necessary to practise discipline all through life?"
  MASTER: "No. But one must be up and doing in the beginning. After that one need not work hard. The helmsman stands up and clutches the rudder firmly as long as the boat is passing through waves, storms, high wind, or around the curves of a river; but he relaxes after steering through them. As soon as the boat passes the curves and the helmsman feels a favourable wind, he sits comfortably and just touches the rudder.
  --
  MASTER: "According to the Vaishnavas the aspirants and the seers of God may be divided into different groups. These are the pravartaka, the sadhaka, the siddha, and the siddha of the siddha. He who has just set foot on the path may be called a pravartaka. He may be called a sadhaka who has for some time been practising spiritual disciplines, such as worship, japa, meditation, and the chanting of God's name and glories. He may be called a siddha who has known from his inner experience that God exists. An analogy is given in the Vedanta to explain this. The master of the house is asleep in a dark room. Someone is groping in the darkness to find him. He touches the couch and says, 'No, it is not he.' He touches the window and says, 'No, it is not he.' He touches the door and says, 'No, it is not he.' This is known in the Vedanta as the process of 'Neti, neti', 'Not this, not this'. At last his hand touches the master's body and he exclaims, 'Here he is!' In other words, he is now conscious of the 'existence' of the master. He has found him, but he doesn't yet know him intimately.
  "There is another type, known as the siddha of the siddha, the 'supremely perfect'. It is quite a different thing when one talks to the master intimately, when one knows God very intimately through love and devotion. A siddha has undoubtedly attained God, but the 'supremely perfect' has known God very intimately.
  --
  MASTER: "God cannot be seen with these physical eyes. In the course of spiritual discipline one gets a 'love body', endowed with 'love eyes', 'love ears', and so on. One sees God with those 'love eyes'. One hears the voice of God with those 'love ears'. One even gets a sexual organ made of love."
  At these words M. burst out laughing. The Master continued, unannoyed, "With this 'love body' the soul communes with God."
  --
  "But one need not fear anything if one has received the grace of God. It is rather easy for a child to stumble if he holds his father's hand; but there can be no such fear if the father holds the child's hand. A man does not have to suffer any more if God, in His grace, removes his doubts and reveals Himself to him. But this grace descends upon him only after he has prayed to God with intense yearning of heart and practised spiritual discipline. The mother feels compassion for her child when she sees him running about breathlessly. She has been hiding herself; now she appears before the child."
  "But why should God make us run about?" thought M
  --
  As they sat there the Master looked at them with evident delight. He then began to talk with them. Narendra asked about spiritual discipline.
  MASTER: "Bhakti, love of God, is the essence of all spiritual discipline. Through love one acquires renunciation and discrimination naturally."
   disciplines of Tantra
  NARENDRA: "Isn't it true that the Tantra prescribes spiritual discipline in the company of woman?"
  MASTER: "That is not desirable. It is a very difficult path and often causes the aspirant's downfall. There are three such kinds of discipline. One may regard woman as one's mistress or look on oneself as her handmaid or as her child. I look on woman as my mother. To look on oneself as her handmaid is also good; but it is extremely difficult to practise spiritual discipline looking on woman as one's mistress. To regard oneself as her child is a very pure attitude."
  The sannyasis belonging to the sect of Nanak entered the room and greeted the Master, saying, "Namo Narayanaya." Sri Ramakrishna asked them to sit down.
  --
  Everything is possible for Him. There lived at a certain place two yogis who were practising spiritual discipline. The sage Narada was passing that way one day. Realizing who he was, one of the yogis said: 'You have just come from God Himself. What is He doing now?' Narada replied, 'Why, I saw Him making camels and elephants pass and repass through the eye of a needle.' At this the yogi said: 'Is that anything to wonder at?
  Everything is possible for God.' But the other yogi said: 'What? Making elephants pass through the eye of a needle - is that ever possible? You have never been to the Lord's dwelling-place.' "
  --
  "First of all invoke the Deity, and then give lectures to your heart's content. First of all dive deep. Plunge to the bottom and gather up the gems. Then you may do other things. But nobody wants to plunge. People are without spiritual discipline and prayer, without renunciation and dispassion. They learn a few words and immediately start to deliver lectures. It is difficult to teach others. Only if a man gets a comm and from God, after realizing Him, is he entitled to teach."
  Thus conversing, the Master came to the west end of the verandah. M stood by his side. Sri Ramakrishna had repeated again and again that God cannot be realized without discrimination and renunciation. This made M. extremely worried. He had married and was then a young man of twenty-eight, educated in college in the Western way. Having a sense of duty, he asked himself, "Do discrimination and dispassion mean giving up 'woman and gold'?" He was really at a loss to know what to do.
  --
  On another occasion the Master had said to M. privately: "Yes, there is no hope for a worldly man if he is not sincerely devoted to God. But he has nothing to fear if he remains in the world after realizing God. Nor need a man have any fear whatever of the world if he attains sincere devotion by practising spiritual discipline now and then in solitude. Chaitanya had several householders among his devotees, but they were householders in name only, for they lived unattached to the world."
  It was noon. The worship was over, and food offerings had been made in the temple.
  --
  MASTER: "You see, one must practise spiritual discipline to understand this correctly.
  Suppose, there are treasures in a room. If you want to see them and lay hold of them, you must take the trouble to get the key and unlock the door. After that you must take the treasures out. But suppose the room is locked, and standing outside the door you say to yourself: 'Here I have opened the door. Now I have broken the lock of the chest.
  Now I have taken out the treasure.' Such brooding near the door will not enable you to achieve anything. You must practise discipline.
  Brahman and Divine Incarnations

1.04 - GOD IN THE WORLD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  There are four kinds of Dhyana (spiritual disciplines). What are these four? They are, first, the Dhyana practised by the ignorant; second, the Dhyana devoted to the examination of meaning; third, the Dhyana with Suchness for its object; fourth, the Dhyana of the Tathagatas (Buddhas).
  What is meant by the Dhyana practised by the ignorant? It is the one resorted to by the Yogins who exercise themselves in the disciplines of Sravakas and Pratyekabuddhas (contemplatives and solitary Buddhas of the Hinayana school), who perceiving that there is no ego substance, that the body is a shadow and a skeleton which is transient, impure and full of suffering, persistently cling to these notions, which are regarded as just so and not otherwise, and who, starting from them, advance by stages until they reach the cessation, where there are no thoughts. This is called the Dhyana practised by the ignorant.
  What then is the Dhyana devoted to the examination of meaning? It is the one practised by those who, having gone beyond the egolessness of things, beyond individuality and generality, beyond the untenability of such ideas as self, other and both, which are held by the philosophers, proceed to examine and follow up the meaning of the various aspects of Bodhisattvahood. This is the Dhyana devoted to the examination of meaning.
  --
  The Sravakas and the Pratyekabuddhas, when they reach the eighth stage of the Bodhisattvas discipline, become so intoxicated with the bliss of mental tranquillity that they fail to realize that the visible world is nothing but the Mind. They are still in the realm of individuation; their insight is not yet pure. The Bodhisattvas, on the other hand, are alive to their original vows, flowing out of the all-embracing love that is in their hearts. They do not enter into Nirvana (as a state separate from the world of becoming); they know that the visible world is nothing but a manifestation of Mind itself.
  Condensed from the Lankavatara Sutra

1.04 - Money, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  1:Money is the visible sign of a universal force, and this force in its manifestation on earth works on the vital and physical planes and is indispensable to the fullness of the outer life. In its origin and its true action it belongs to the Divine. But like other powers of the Divine it is delegated here and in the ignorance of the lower Nature can be usurped for the uses of the ego or held by Asuric influences and perverted to their purpose. This is indeed one of the three forces - power, wealth, sex - that have the strongest attraction for the human ego and the Asura and are most generally misheld and misused by those who retain them. The seekers or keepers of wealth are more often possessed rather than its possessors; few escape entirely a certain distorting influence stamped on it by its long seizure and perversion by the Asura. For this reason most spiritual disciplines insist on a complete self-control, detachment and renunciation of all bondage to wealth and of all personal and egoistic desire for its possession. Some even put a ban on money and riches and proclaim poverty and bareness of life as the only spiritual condition. But this is an error; it leaves the power in the hands of the hostile forces. To reconquer it for the Divine to whom it belongs and use it divinely for the divine life is the supramental way for the Sadhaka.
  2:You must neither turn with an ascetic shrinking from the money power, the means it gives and the objects it brings, nor cherish a rajasic attachment to them or a spirit of enslaving self-indulgence in their gratifications. Regard wealth simply as a power to be won back for the Mother and placed at her service.

1.04 - On blessed and ever-memorable obedience, #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  I should be quite unjust to all enthusiasts for perfection if I were to bury in the tomb of silence the achievement and reward of Macedonius, the first of the deacons there. This man, so consecrated to the Lord, just before the feast of the Holy Theophany,1 actually two days before it, once asked the pastor for permission to go to Alexandria for a certain personal need of his, promising to return from the city as soon as possible for the approaching festival and the preparation for it. But the devil, the hater of good, hindered the archdeacon, and though released by the abbot, he did not return to the monastery for the holy feast at the time appointed by the superior. On his returning a day late, the pastor deposed him from the diaconate and put him in the rank of the lowest novices. But that good deacon of patience and archdeacon of endurance accepted the fathers decision as calmly as if another had been punished and not himself. And when he had spent forty days in that state, the wise pastor raised him again to his own rank. But scarcely a day had passed before the archdeacon begged the pastor to leave him in his former discipline and dishonour, saying: I committed an unforgivable sin in the city. But knowing that Macedonius was telling him an untruth and that he sought punishment only for the sake of humility, the Saint yielded to the good wish of the ascetic. Then what a sight there was! An honoured elder with white hair spending his days as a novice and sincerely begging everyone to pray for him. For, said he, I fell into the fornication of disobedience. But this great Macedonius in secret told me, lowly though I am, why he voluntarily pursued such a humiliating course of life. Never, he assured me, have I felt in myself such relief from every conflict and such sweetness of divine light as now. It is the property of angels, he continued, not to fall, and even, as some say, it is quite impossible for them to fall. It is the property of men to fall, and to rise again as often as this may happen. But it is the property of devils, and devils alone, not to rise once they have fallen.
  1 I.e. the feast of the Baptism of Christ, corresponding to some extent to the Western Epiphany.

1.04 - Sounds, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  But while we are confined to books, though the most select and classic, and read only particular written languages, which are themselves but dialects and provincial, we are in danger of forgetting the language which all things and events speak without metaphor, which alone is copious and standard. Much is published, but little printed. The rays which stream through the shutter will be no longer remembered when the shutter is wholly removed. No method nor discipline can supersede the necessity of being forever on the alert. What is a course of history, or philosophy, or poetry, no matter how well selected, or the best society, or the most admirable routine of life, compared with the discipline of looking always at what is to be seen? Will you be a reader, a student merely, or a seer? Read your fate, see what is before you, and walk on into futurity.
  I did not read books the first summer; I hoed beans. Nay, I often did better than this. There were times when I could not afford to sacrifice the bloom of the present moment to any work, whether of the head or hands. I love a broad margin to my life. Sometimes, in a summer morning, having taken my accustomed bath, I sat in my sunny doorway from sunrise till noon, rapt in a revery, amidst the pines and hickories and sumachs, in undisturbed solitude and stillness, while the birds sing around or flitted noiseless through the house, until by the sun falling in at my west window, or the noise of some travellers wagon on the distant highway, I was reminded of the lapse of time. I grew in those seasons like corn in the night, and they were far better than any work of the hands would have been. They were not time subtracted from my life, but so much over and above my usual allowance.

1.04 - THE APPEARANCE OF ANOMALY - CHALLENGE TO THE SHARED MAP, #Maps of Meaning, #Jordan Peterson, #Psychology
  moral systems that discipline and protect us.
  4.1. Introduction: The Paradigmatic Structure of the Known
  --
  come to view its resolution as the subject matter of their discipline. For them the field will no longer
  look quite the same as it had earlier. Part of its different appearance results simply from the new fixation
  --
  everything life had to offer, having developed the discipline of a dedicated adherent he prepares himself
  for his final battle. He enters a vast forest (the spiritual home of the unknown), placed himself at the foot of
  --
  as renewed assault by the temptations of profane life). The discipline he had acquired in his previous
  journeys serves him well, however, and he is able to remain single-mindedly devoted to his task to the
  --
  we not hide? Survival has become terror, and endless toil necessitating discipline, compelled by
  burdensome wisdom, rife with intrapsychic conflict, motivated by anxiety instead of spontaneous natural

1.04 - The Core of the Teaching, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Thus, there are those who make the Gita teach, not works at all, but a discipline of preparation for renouncing life and works: the indifferent performance of prescribed actions or of whatever task may lie ready to the hands, becomes the means, the discipline; the final renunciation of life and works is the sole real object. It is quite easy to justify this view by citations from
  Essays on the Gita

1.04 - The Gods of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  The master word of the address to the Aswins is the verb chanasyatam, take your delight. The Aswins, as I understand them, are the masters of strength, youth, joy, swiftness, pleasure, rapture, the pride and glory of existence, and may almost be described as the twin gods of youth and joy. All the epithets applied to them here support this view. They are dravatpani subhaspati, the swift-footed masters of weal, of happiness and good fortune; they are purubhuja, much enjoying; their office is to take and give delight, chanasyatam. So runs the first verse, Aswin yajwaririsho dravatpani subhaspati, Purubhuja chanasyatam. O Aswins, cries Madhuchchhanda, I am in the full rush, the full ecstasy of the sacrificial action, O swift-footed, much-enjoying masters of happiness, take in me your delight. Again they are purudansasa, wide-distributing, nara, strong. O strong wide-distributing Aswins, continues the singer, with your bright-flashing (or brilliantly-forceful) understanding take pleasure in the words (of the mantra) which are now firmly settled (in the mind). Aswina purudansasa nara shaviraya dhiya, Dhishnya vanatam girah. Again we have the stress on things subjective, intellectual and spiritual. The extreme importance of the mantra, the inspired & potent word in the old Vedic religion is known nor has it diminished in later Hinduism. The mantra in Yoga is only effective when it has settled into the mind, is asina, has taken its seat there and become spontaneous; it is then that divine power enters into, takes possession of it and the mantra itself becomes one with the god of the mantra and does his works in the soul and body. This, as every Yogin knows, is one of the fundamental ideas not only in the Rajayogic practice but in almost all paths of spiritual discipline. Here we have the very word that can most appropriately express this settling in of the mantra, dhishnya, combined with the word girah. And we know that the gods in the Veda are called girvanah, those who delight in the mantra; Indra, the god of mental force, is girvahas, he who supports or bears the mantra. Why should Nature gods delight in speech or the god of thunder & rain be the supporter or bearer of any kind of speech? The hymns? But what is meant by bearing the hymns? We have to give unnatural meanings to vanas & vahas, if we wish to avoid this plain indication. In the next verse the epithets are dasra, bountiful, which, like wide-distributing is again an epithet appropriate to the givers of happiness, weal and youth, rudravartani, fierce & impetuous in all their ways, and Nasatya, a word of doubtful meaning which, for philological reasons, I take to mean gods of movement.As the movement indicated by this and kindred words n, (natare), especially meant a gliding, floating, swimming movement, the Aswins came to be especially the protectors of ships & sailors, and it is in this capacity that we find Castor & Polydeuces (Purudansas) acting, their Western counterparts, the brothers of Helen (Sarama), the swift riders of the Roman legend. O givers, O lords of free movement, runs the closing verse of this invocation, come to the outpourings of my nectar, be ye fierce in action;I feel full of youthful vigour, I have prepared the sacred grass,if that indeed be the true & early meaning of barhis. Dasra yuvakavah suta nasatya vriktabarhishah, Ayatam rudravartani. It is an intense rapture of the soul (rudravartani) which Madhuchchhandas asks first from the gods.Therefore his first call is to the Aswins.
  Next, it is to Indra that he turns. I have already said that in my view Indra is the master of mental force. Let us see whether there is anything here to contradict the hypothesis. Indra yahi chitrabhano suta ime tu ayavah, Anwibhis tana putasah. Indrayahi dhiyeshito viprajutah sutavatah Upa brahmani vaghatah. Indrayahi tutujana upa brahmani harivah Sute dadhishwa nas chanah. There are several important words here that are doubtful in their sense, anwi, tana, vaghatah, brahmani; but none of them are of importance for our present purpose except brahmani. For reasons I shall give in the proper place I do not accept Brahma in the Veda as meaning speech of any kind, but as either soul or a mantra of the kind afterwards called dhyana, the object of which was meditation and formation in the soul of the divine Power meditated on whether in an image or in his qualities. It is immaterial which sense we take here. Indra, sings the Rishi, arrive, O thou of rich and varied light, here are these life-streams poured forth, purified, with vital powers, with substance. Arrive, O Indra, controlled by the understanding, impelled forward in various directions to my soul faculties, I who am now full of strength and flourishing increase. Arrive, O Indra, with protection to my soul faculties, O dweller in the brilliance, confirm our delight in the nectar poured. It seems to me that the remarkable descriptions dhiyeshito viprajutah are absolutely conclusive, that they prove the presence of a subjective Nature Power, not a god of rain & tempest, & prove especially a mind-god. What is it but mental force which comes controlled by the understanding and is impelled forward by it in various directions? What else is it that at the same time protects by its might the growing & increasing soul faculties from impairing & corrupting attack and confirms, keeps safe & continuous the delight which the Aswins have brought with them? The epithets chitrabhano, harivas become at once intelligible and appropriate; the god of mental force has indeed a rich and varied light, is indeed a dweller in the brilliance. The progress of the thought is clear. Madhuchchhanda, as a result of Yogic practice, is in a state of spiritual & physical exaltation; he has poured out the nectar of vitality; he is full of strength & ecstasy This is the sacrifice he has prepared for the gods. He wishes it to be prolonged, perhaps to be made, if it may now be, permanent. The Aswins are called to give & take the delight, Indra to supply & preserve that mental force which will sustain the delight otherwise in danger of being exhausted & sinking by its own fierceness rapidly consuming its material in the soul faculties. The state and the movement are one of which every Yogin knows.

1.04 - The Praise, #Tara - The Feminine Divine, #unset, #Zen
   WITH GREAT LAUGHTER AND TUTTARA: to discipline
  demons, Tara uses her laugh ter and mantra.

1.04 - The Sacrifice the Triune Path and the Lord of the Sacrifice, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  But the true essence of sacrifice is not self-immolation, it is self-giving; its object not self-effacement, but self-fulfilment; its method not self-mortification, but a greater life, not self-mutilation, but a transformation of our natural human parts into divine members, not self-torture, but a passage from a lesser satisfaction to a greater Ananda. There is only one thing painful in the beginning to a raw or turbid part of the surface nature; it is the indispensable discipline demanded, the denial necessary for the merging of the incomplete ego. But for that there can be a speedy and enormous compensation in the discovery of a real greater or ultimate completeness in others, in all things, in the cosmic oneness, in the freedom of the transcendent Self and Spirit, in the rapture of the touch of the Divine. Our sacrifice is not a giving without any return or any fruitful acceptance from the other side; it is an interchange between the embodied soul and conscious Nature in us and the eternal Spirit. For even though no return is demanded, yet there is the knowledge deep within us that a marvellous return is inevitable. The soul knows that it does not give itself to God in vain; claiming nothing, it yet receives the infinite riches of the divine Power and Presence.
  Last, there is to be considered the recipient of the sacrifice and the manner of the sacrifice. The sacrifice may be offered to others or it may be offered to divine Powers; it may be offered to the cosmic All or it may be offered to the transcendent Supreme. The worship given may take any shape from the dedication of a leaf or flower, a cup of water, a handful of rice, a loaf of bread, to consecration of all that we possess and the submission of all that we are. Whoever the recipient, whatever the gift, it is the Supreme, the Eternal in things, who receives and accepts it, even if it be rejected or ignored by the immediate recipient. For the Supreme who transcends the universe, is yet here too, however veiled, in us and in the world and in its happenings; he is there as the omniscient Witness and Receiver of all our works and their secret Master. All our actions, all our efforts, even our sins and stumblings and sufferings and struggles are obscurely or consciously, known to us and seen or else unknown and in a disguise, governed in their last result by the One. All is turned towards him in his numberless forms and offered through them to the single Omnipresence. In whatever form and with whatever spirit we approach him, in that form and with that spirit he receives the sacrifice.
  --
  This, in short, is the demand made on us, that we should turn our whole life into a conscious sacrifice. Every moment and every movement of our being is to be resolved into a continuous and a devoted self-giving to the Eternal. All our actions, not less the smallest and most ordinary and trifling than the greatest and most uncommon and noble, must be performed as consecrated acts. Our individualised nature must live in the single consciousness of an inner and outer movement dedicated to Something that is beyond us and greater than our ego. No matter what the gift or to whom it is presented by us, there must be a consciousness in the act that we are presenting it to the one divine Being in all beings. Our commonest or most grossly material actions must assume this sublimated character; when we eat, we should be conscious that we are giving our food to that Presence in us; it must be a sacred offering in a temple and the sense of a mere physical need or self-gratification must pass away from us. In any great labour, in any high discipline, in any difficult or noble enterprise, whether undertaken for ourselves, for others or for the race, it will no longer be possible to stop short at the idea of the race, of ourselves or of others. The thing we are doing must be consciously offered as a sacrifice of works, not to these, but either through them or directly to the One Godhead; the Divine Inhabitant who was hidden by these figures must be no longer hidden but ever present to our soul, our mind, our sense. The workings and results of our acts must be put in the hands of that One in the feeling that that Presence is the Infinite and Most High by whom alone our labour and our aspiration are possible. For in his being all takes place; for him all labour and aspiration are taken from us by Nature and offered on his altar. Even in those things in which Nature is herself very plainly the worker and we only the witnesses of her working and its containers and supporters, there should be the same constant memory and insistent consciousness of a work and of its divine Master. Our very inspiration and respiration, our very heart-beats can and must be made conscious in us as the living rhythm of the universal sacrifice.
  It is clear that a conception of this kind and its effective practice must carry in them three results that are of a central importance for our spiritual ideal. It is evident, to begin with, that, even if such a discipline is begun without devotion, it leads straight and inevitably towards the highest devotion possible; for it must deepen naturally into the completest adoration imaginable, the most profound God-love. There is bound up with it a growing sense of the Divine in all things, a deepening communion with the Divine in all our thought, will and action and at every moment of our lives, a more and more moved consecration to the Divine of the totality of our being. Now these implications of the Yoga of works are also of the very essence of an integral and absolute Bhakti. The seeker who puts them into living practice makes in himself continually a constant, active and effective representation of the very spirit of self-devotion, and it is inevitable that out of it there should emerge the most engrossing worship of the Highest to whom is given this service. An absorbing love for the Divine Presence to whom he feels an always more intimate closeness, grows upon the consecrated worker. And with it is born or in it is contained a universal love too for all these beings, living forms and creatures that are habitations of the Divinenot the brief restless grasping emotions of division, but the settled selfless love that is the deeper vibration of oneness. In all the seeker begins to meet the one Object of his adoration and service. The way of works turns by this road of sacrifice to meet the path of Devotion; it can be itself a devotion as complete, as absorbing, as integral as any the desire of the heart can ask for or the passion of the mind can imagine.
  Next, the practice of this Yoga demands a constant inward remembrance of the one central liberating knowledge, and a constant active externalising of it in works comes in too to intensify the remembrance. In all is the one Self, the one Divine is all; all are in the Divine, all are the Divine and there is nothing else in the universe,this thought or this faith is the whole background until it becomes the whole substance of the consciousness of the worker. A memory, a self-dynamising meditation of this kind, must and does in its end turn into a profound and uninterrupted vision and a vivid and all-embracing consciousness of that which we so powerfully remember or on which we so constantly meditate. For it compels a constant reference at each moment to the Origin of all being and will and action and there is at once an embracing and exceeding of all particular forms and appearances in That which is their cause and upholder. This way cannot go to its end without a seeing vivid and vital, as concrete in its way as physical sight, of the works of the universal Spirit everywhere. On its summits it rises into a constant living and thinking and willing and acting in the presence of the Supramental, the Transcendent. Whatever we see and hear, whatever we touch and sense, all of which we are conscious, has to be known and felt by us as That which we worship and serve; all has to be turned into an image of the Divinity, perceived as a dwelling-place of his Godhead, enveloped with the eternal Omnipresence. In its close, if not long before it, this way of works turns by communion with the Divine Presence, Will and Force into a way of Knowledge more complete and integral than any the mere creature intelligence can construct or the search of the intellect can discover.

1.04 - The Silent Mind, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Traditional yogas and, we suppose, Western religious disciplines aim essentially at a liberation of consciousness: the yearning of the whole being is directed upward, in an ascending aspiration; the seeker strives to break through the appearances and to found his station above, in peace or ecstasy. Hence the arousing of the ascending Force. As we have seen, however, Sri Aurobindo's goal is not only to ascend but also to descend, not only to find eternal peace but to transform life and matter, beginning with the little bit of life and matter that we are,
  hence the arousing, or rather the response, of the descending Force. To experience the descending current is to experience the transforming Force. It is this Force that will do the yoga for us, automatically (if we let it), this Force that will begin where other yogas end, illuminating first the top of our being, then going down from level to level, gently,

1.05 - Buddhism and Women, #Tara - The Feminine Divine, #unset, #Zen
  and boys-and various buddhist disciplines are taught
  as well as Sanskrit and English languages. But few

1.05 - CHARITY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Lead us not into temptation must be the guiding principle of all social organization, and the temptations to be guarded against and, so far as possible, eliminated by means of appropriate economic and political arrangements are temptations against charity, that is to say, against the disinterested love of God, Nature and man. First, the dissemination and general acceptance of any form of the Perennial Philosophy will do something to preserve men and women from the temptation to idolatrous worship of things in timechurch-worship, state-worship, revolutionary future-worship, humanistic self-worship, all of them essentially and necessarily opposed to charity. Next come decentralization, widespread private ownership of land and the means of production on a small scale, discouragement of monopoly by state or corporation, division of economic and political power (the only guarantee, as Lord Acton was never tired of insisting, of civil liberty under law). These social rearrangements would do much to prevent ambitious individuals, organizations and governments from being led into the temptation of behaving tyrannously; while co-operatives, democratically controlled professional organizations and town meetings would deliver the masses of the people from the temptation of making their decentralized individualism too rugged. But of course none of these intrinsically desirable reforms can possibly be carried out, so long as it is thought right and natural that sovereign states should prepare to make war on one another. For modern war cannot be waged except by countries with an over-developed capital goods industry; countries in which economic power is wielded either by the state or by a few monopolistic corporations which it is easy to tax and, if necessary, temporarily to nationalize; countries where the labouring masses, being without property, are rootless, easily transferable from one place to another, highly regimented by factory discipline. Any decentralized society of free, uncoerced small owners, with a properly balanced economy must, in a war-making world such as ours, be at the mercy of one whose production is highly mechanized and centralized, whose people are without property and therefore easily coercible, and whose economy is lop-sided. This is why the one desire of industrially undeveloped countries like Mexico and China is to become like Germany, or England, or the United States. So long as the organized lovelessness of war and preparation for war remains, there can be no mitigation, on any large, nation-wide or world-wide scale, of the organized lovelessness of our economic and political relationships. War and preparation for war are standing temptations to make the present bad, God-eclipsing arrangements of society progressively worse as technology becomes progressively more efficient.
  next chapter: 1.06 - MORTIFICATION, NON-ATTACHMENT, RIGHT LIVELIHOOD

1.05 - Computing Machines and the Nervous System, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics
  which occur in certain mathematical disciplines.
  Thus some very interesting situations arise, in which we may
  --
  recognized in what is known as metamathematics, the discipline
  so brilliantly developed by Godel and his school.

1.05 - Consciousness, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  But our foremost discovery concerns ourselves. If we follow a discipline similar to that described for mental silence, and remain perfectly transparent, we will soon notice that not only mental vibrations come from outside before entering our centers, but everything comes from outside: the vibrations of desire, of joy, of will,
  etc. From top to bottom, our being is a receiving station: Truly, we do not think, will or act but thought occurs in us, will occurs in us,
  --
  we even start noticing it as a current or inner force before realizing it is a consciousness. Consciousness is force, consciousness-force, as Sri Aurobindo calls it, for the two terms are truly inseparable and interchangeable. The ancient wisdom of India knew this well, and never spoke of consciousness, Chit, without adjoining to it the term Agni, heat, flame, energy: Chit-Agni (sometimes also called Tapas, a synonym of Agni: Chit-Tapas). The Sanskrit word for spiritual or yogic discipline is tapasya, that which produces heat or energy, or,
  more correctly, consciousness-heat or consciousness-energy. Agni, or Chit-Agni, is the same everywhere. We speak of descending or ascending Force, of inner force, of mental, vital, or material force, but there are not a hundred different kinds of forces; there is only one Force in the world, a single current that circulates through us as it circulates through all things, and takes on one attribute or another,

1.05 - Hsueh Feng's Grain of Rice, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  man of great learning and accomplishment in discipline and
  meditation. Shen Hsiu wrote,

1.05 - Mental Education, #On Education, #The Mother, #Integral Yoga
  All that has just been said concerns the speculative mind, the mind that learns. But learning is only one aspect of mental activity; the other, which is at least equally important, is the constructive faculty, the capacity to form and thus prepare action. This very important part of mental activity has rarely been the subject of any special study or discipline. Only those who want, for some reason, to exercise a strict control over their mental activities think of observing and disciplining this faculty of formation; and as soon as they try it, they have to face difficulties so great that they appear almost insurmountable.
  And yet control over this formative activity of the mind is one of the most important aspects of self-education; one can say that without it no mental mastery is possible. As far as study is concerned, all ideas are acceptable and should be included in the synthesis, whose very function is to become more and more rich and complex; but where action is concerned, it is just the opposite. The ideas that are accepted for translation into action should be strictly controlled and only those that agree with the general trend of the central idea forming the basis of the mental synthesis should be permitted to express themselves in action. This means that every thought entering the mental consciousness should be set before the central idea; if it finds a logical place among the thoughts already grouped, it will be admitted into the synthesis; if not, it will be rejected so that it can have no influence on the action. This work of mental purification should be done very regularly in order to secure a complete control over one's actions.

1.05 - MORALITY AS THE ENEMY OF NATURE, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  weight of discipline in the process of extirpation (the extirpation
  of sensuality, pride, lust of dominion, lust of property, and

1.05 - THE HOSTILE BROTHERS - ARCHETYPES OF RESPONSE TO THE UNKNOWN, #Maps of Meaning, #Jordan Peterson, #Psychology
  developmental stage in disciplined maturation, requiring temporary subjugation and immolation of
  immature individuality, prior to its later re-emergence, in controllable form, under voluntary direction.
  --
  aspect of chaos. He is frightened enough to develop the discipline of a slave, so that he can maintain his
  protected position in the group, but he is not frightened enough to transcend his slavish condition. He
  --
  perceive that his rebellion is nothing but avoidance of discipline. He views chaos as a beneficial home,
  seeing the source of human evil in social regulation, because he cannot imagine the Terrible Mother, as
  --
  without discipline and responsibility, because he is ignorant of the terrible nature of the undifferentiated
  ground of reality, and is unwilling to bear the burden of order. When he starts to suffer as he certainly
  --
  the most truly efficient and organized of human evils. It was the discipline of the Germans, not their
  criminality, that made the Nazis fearsome. It was the loyalty, patriotism and commitment of the Soviet and
  --
  Once a certain clarity of spirit is attained, as a consequence of conscientious, disciplined adherence to
  tradition, it becomes possible to determine what the good is, what should be done rather than merely what
  --
  to make the leap from infancy to adulthood. The capacity to act in a disciplined manner which means, to
  follow the rules is a necessary precondition to adult flexibility, but should not be confused with truly
  --
  borders that limit chaos, and allows for the protected maturation of the individual. Law disciplines
  possibility, and allows the disciplined individual to bring his or her potentialities those intrapsychic spirits
   under voluntary control; allows for the application of such potentiality to the task of creative and
  --
  serious discipline as the later natural scientist. It is dangerous to underestimate the power and the mystery
  of the fantasy of the philosophers stone. This idea provided the motive power underlying disciplined
  investigation into the secrets of matter a difficult, painstaking, expensive procedure. The idea that matter
  --
  of interest assuming a suitably disciplined character therefore insures stabilization and renewal of
  personality and world.
  --
  physician. His parents were obviously ambitious for their children, hard-working and disciplined. He had
  been a graduate student, working towards a degree in immunology (?) I dont precisely remember. His
  --
  acceptance, expression and respect requires courage in the absence of certainty, and discipline in the
  smallest matters.

1.05 - THE MASTER AND KESHAB, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "The yogi seeks to realize the Paramatman, the Supreme Soul. His ideal is the union of the embodied soul and the Supreme Soul. He withdraws his mind from sense-objects and tries to concentrate it on the Paramatman. Therefore, during the first stage of his spiritual discipline, he retires into solitude and with undivided attention practises meditation in a fixed posture.
  "But the Reality is one and the same. The difference is only in name. He who is Brahman is verily tman, and again, He is the Bhagavan. He is Brahman to the followers of the path of knowledge, Paramatman to the yogis, and Bhagavan to the lovers of God."
  --
  "Even if one lives in the world, one must go into solitude now and then. It will be of great help to a man if he goes away from his family, lives alone, and weeps for God even for three days. Even if he thinks of God for one day in solitude, when he has the leisure, that too will do him good. People shed a whole jug of tears for wife and children. But who cries for the Lord? Now and then one must go into solitude and practise spiritual discipline to realize God. Living in the world and entangled in many of its duties, the aspirant, during the first stage of spiritual life, finds many obstacles in the path of concentration. While the trees on the footpath are young, they must he fenced around; otherwise they will be destroyed by cattle. The fence is necessary when the tree is young, but it can be taken away when the trunk is thick and strong. Then the tree won't be hurt even if an elephant is tied to it.
  Malady of worldly people and its cure
  --
  "You people speak of doing good to the world. Is the world such a small thing? And who are you, pray, to do good to the world? First realize God, see Him by means of spiritual discipline. If He imparts power, then you can do good to others; otherwise not."
  A BRAHMO DEVOTEE: "Then, sir, we must give up our activities until we realize God?"

1.05 - True and False Subjectivism, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  From this egoistic self-vision flowed a number of logical consequences, each in itself a separate subjective error. First, since the individual is only a cell of the collectivity, his life must be entirely subservient to the efficient life of the nation. He must be made efficient indeed,the nation should see to his education, proper living, disciplined life, carefully trained and subordinated activity,but as a part of the machine or a disciplined instrument of the national Life. Initiative must be the collectivitys, execution the individuals. But where was that vague thing, the collectivity, and how could it express itself not only as a self-conscious, but an organised and efficient collective will and self-directing energy? The State, there was the secret. Let the State be perfect, dominant, all-pervading, all-seeing, all-effecting; so only could the collective ego be concentrated, find itself, and its life be brought to the highest pitch of strength, organisation and efficiency. Thus Germany founded and established the growing modern error of the cult of the State and the growing subordination driving in the end towards the effacement of the individual. We can see what it gained, an immense collective power and a certain kind of perfection and scientific adjustment of means to end and a high general level of economic, intellectual and social efficiency,apart from the tremendous momentary force which the luminous fulfilment of a great idea gives to man or nation. What it had begun to lose is as yet only slightly apparent,all that deeper life, vision, intuitive power, force of personality, psychical sweetness and largeness which the free individual brings as his gift to the race.
  Secondly, since the State is supreme, the representative of the Divine or the highest realised functioning of human existence, and has a divine right to the obedience, the unquestioning service and the whole activity of the individual, the service of State and community is the only absolute rule of morality. Within the State this may include and sanction all other moral rules because there no rebel egoism can be allowed, for the individual ego must be lost in that of the State or become part of it and all condition of covert or overt war must be abrogated in obedience to the collective good as determined by the collective will. But in relation to other States, to other collective egos the general condition, the effective law is still that of war, of strife between sharply divided egoisms each seeking to fulfil itself, each hampered and restricted in its field by the others. War then is the whole business of the State in its relation to other States, a war of arms, a war of commerce, a war of ideas and cultures, a war of collective personalities each seeking to possess the world or at least to dominate and be first in the world. Here there can enter no morality except that of success, though the pretence of morality may be a useful stratagem of war. To serve the State, the German collectivity which is his greater and real self is the business of the German individual whether at home or abroad, and to that end everything which succeeds is justifiable. Inefficiency, incompetence, failure are the only immorality. In war every method is justified which leads to the military success of the State, in peace every method which prepares it; for peace between nations is only a covert state of war. And as war is the means of physical survival and domination, so commerce is the means of economic survival and domination; it is in fact only another kind of war, another department of the struggle to live, one physical, the other vital. And the life and the body are, so Science has assured us, the whole of existence.

1.05 - Work and Teaching, #Words Of The Mother I, #The Mother, #Integral Yoga
  Read Sri Aurobindo and follow his discipline.
  ***

1.06 - MORTIFICATION, NON-ATTACHMENT, RIGHT LIVELIHOOD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The Christian simplicity, of which Grou and Fnelon write, is the same thing as the virtue so much admired by Lao Tzu and his successors. According to these Chinese sages, personal sins and social maladjustments are all due to the fact that men have separated themselves from their divine source and live according to their own will and notions, not according to Taowhich is the Great Way, the Logos, the Nature of Things, as it manifests itself on every plane from the physical, up through the animal and the mental, to the spiritual. Enlightenment comes when we give up self-will and make ourselves docile to the workings of Tao in the world around us and in our own bodies, minds and spirits. Sometimes the Taoist philosophers write as though they believed in Rousseaus Noble Savage, and (being Chinese and therefore much more concerned with the concrete and the practical than with the merely speculative) they are fond of prescribing methods by which rulers may reduce the complexity of civilization and so preserve their subjects from the corrupting influences of man-made and therefore Tao-eclipsing conventions of thought, feeling and action. But the rulers who are to perform this task for the masses must themselves be sages; and to become a sage, one must get rid of all the rigidities of unregenerate adulthood and become again as a little child. For only that which is soft and docile is truly alive; that which conquers and outlives everything is that which adapts itself to everything, that which always seeks the lowest placenot the hard rock, but the water that wears away the everlasting hills. The simplicity and spontaneity of the perfect sage are the fruits of mortificationmortification of the will and, by recollectedness and meditation, of the mind. Only the most highly disciplined artist can recapture, on a higher level, the spontaneity of the child with its first paint-box. Nothing is more difficult than to be simple.
  May I ask, said Yen Hui, in what consists the fasting of the heart?

1.06 - Quieting the Vital, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  secondly, it does not really prevent anything it merely represses. The vital is a force of its own, entirely independent of our rational or moral arguments. If we try to overpower it or ill-treat it by radical asceticism or discipline, the slightest letup can bring on an open rebellion and it knows how to take revenge with interest. Or, if we have enough willpower to impose our mental or moral rules upon it, we may prevail, but at the cost of drying up the life-force in ourselves, because 56
  The Life Divine, 18:48
  --
  so that a sixty-year life span would entitle us to forty years of waking moral life and twenty years of immortality a strange arithmetic). In other words, morality does not go beyond the limits of our small frontal personality. Therefore, it is not a rigid moral or fanatic discipline that we want to impose on our being, but a spiritual and comprehensive one that respects each part of our nature while freeing it from its particular mixture; for in truth, there is no absolute evil anywhere only mixtures.
  Furthermore, the seeker no longer thinks in terms of good and evil (assuming he still "thinks" at all), but in terms of exact and inexact.
  --
  to his impulses, feelings or desires; this is what Sri Aurobindo terms the vital mind. Since we already know the necessity for mental silence, we will now strive to extend our discipline of silence to this lower mental layer, too. Once this has been achieved, we will see things far more clearly without all their mental embellishments; the
  various vibrations of our being will appear in their true light and at their true level. Most importantly, however, we will be able to see these vibrations coming. In this zone of silence we have now become,

1.06 - The Ascent of the Sacrifice 2 The Works of Love - The Works of Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  It covers the entire range of life's more visible activities; under it fall the multiform energies of the Will-to-Life throwing itself outward to make the most of material existence. It is here that an ascetic or other-worldly spirituality feels an insurmountable denial of the Truth which it seeks after and is compelled to turn away from terrestrial existence, rejecting it as for ever the dark playground of an incurable Ignorance. Yet it is precisely these activities that are claimed for a spiritual conquest and divine transformation by the integral Yoga. Abandoned altogether by the more ascetic disciplines, accepted by others only as a field of temporary ordeal or a momentary, superficial and ambiguous play of the concealed spirit, this existence is fully embraced and welcomed by the integral seeker as a field of fulfilment, a field for divine works, a field of the total self-discovery of the concealed and indwelling spirit. A discovery of the Divinity in oneself is his first object, but a total discovery too of the Divinity in the world behind the apparent denial offered by its scheme and figures and, last, a total discovery of the dynamism of some transcendent Eternal; for by its descent this world and self will be empowered to break their disguising envelopes and become divine in revealing form and manifesting process as they now are secretly in their hidden essence.
  This object of the integral Yoga must be accepted wholly by those who follow it, but the acceptance must not be in ignorance of the immense stumbling-blocks that lie in the way of the achievement; on the contrary we must be fully aware of the compelling cause of the refusal of so many other disciplines to regard even its possibility, much less its imperative character, as the true meaning of terrestrial existence. For here in the works of life in the earth-nature is the very heart of the difficulty that has driven Philosophy to its heights of aloofness and turned away even the eager eye of Religion from the malady of birth in a mortal body to a distant Paradise or a silent peace of Nirvana.
  A way of pure Knowledge is comparatively straightforward and easy to the tread of the seeker in spite of our mental limitations and the pitfalls of the Ignorance; a way of pure Love, although it has its stumbling-blocks and its sufferings and trials, can in comparison be as easy as the winging of a bird through the free azure. For Knowledge and Love are pure in their essence and become mixed and embarrassed, corrupted and degraded only when they enter into the ambiguous movement of the life-forces and are seized by them for the outward life's crude movements and obstinately inferior motives. Alone of the three powers Life
  --
  Knowledge to diminished and corrupted motions or make them accomplices of its own inferior or perverse workings. Life is indispensable to the completeness of the creative spiritual realisation, but life released, transformed, uplifted, not the ordinary mentalised human-animal life, nor the demoniac or Titanic, nor even the divine and the undivine mixed together. Whatever may be done by other world-shunning or heaven-seeking disciplines, this is the difficult but unavoidable task of the integral Yoga; it cannot afford to leave unsolved the problem of the outward works of Life, it must find in them their native Divinity and ally it firmly and for ever to the divinities of Love and Knowledge.
  It is no solution either to postpone dealing with the works of Life till Love and Knowledge have been evolved to a point
  --
  There is nothing that is not ancient and familiar in the first of these three transforming inner movements; for it has always been one of the principal objects of spiritual discipline. It has been best formulated in the already expressed doctrine of the
  Gita by which a complete renouncement of desire for the fruits as the motive of action, a complete annulment of desire itself, the complete achievement of a perfect equality are put forward as the normal status of a spiritual being. A perfect spiritual equality is the one true and infallible sign of the cessation of desire, - to be equal-souled to all things, unmoved by joy and sorrow, the pleasant and the unpleasant, success or failure, to look with an equal eye on high and low, friend and enemy, the virtuous and the sinner, to see in all beings the manifold manifestation of the One and in all things the multitudinous play or the slow masked evolution of the embodied Spirit. It is not a mental quiet, aloofness, indifference, not an inert vital quiescence, not a passivity of the physical consciousness consenting to no movement or to any movement that is the condition aimed at, though these
  --
  Yoga. Any merely mental rule or merely mental acceptance or repudiation is alien to the purpose and method of its discipline.
  All must be taken to a spiritual height and placed upon a spiritual basis; the presence of an inner spiritual change and an outer transformation must be enforced upon the whole of life and not merely on a part of life; all must be accepted that is helpful towards this change or admits it, all must be rejected that is incapable or inapt or refuses to submit itself to the transforming movement. There must be no attachment to any form of things or of life, any object, any activity; all must be renounced if need be, all must be admitted that the Divine chooses as its material for the divine life. But what accepts or rejects must be neither mind nor open or camouflaged vital will of desire nor ethical sense, but the insistence of the psychic being, the comm and of the Divine Guide of the Yoga, the vision of the higher Self or Spirit, the illumined guidance of the Master. The way of the spirit is not a mental way; a mental rule or mental consciousness cannot be its determinant or its leader.

1.06 - THE MASTER WITH THE BRAHMO DEVOTEES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Necessity of spiritual discipline
  Sri Ramakrishna said to M.: "Did you see how that Englishwoman stood on one foot on her horse, while it ran like lightning? How difficult a feat that must be! She must have practised a long time. The slightest carelessness and she would break her arms or legs; she might even be killed. One faces the same difficulty leading the life of a householder. A few succeed in it through the grace of God and as a result of their spiritual practice. But most people fail. Entering the world, they become more and more involved in it; they drown in worldliness and suffer the agonies of death. A few only, like Janaka, have succeeded, through the power of their austerity, in leading the spiritual life as householders. Therefore spiritual practice is extremely necessary; otherwise one cannot rightly live in the world."

1.06 - Wealth and Government, #Words Of The Mother III, #The Mother, #Integral Yoga
  Organisation and discipline are the necessary basis for all realisation.
  To know how to comm and well, one must first know how to obey well.

1.075 - Self-Control, Study and Devotion to God, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The body and the senses get adjusted between themselves. The body will not any more be a servant of the senses. There will be an agreement between them so that they become a compact whole. Then, there will be no dissipation of energy due to the impetuosity of the senses and the subjection of the body to the senses. Also, there will gradually come about a cessation of the cravings of the senses naturally, by gradual practice. Further, the satisfactions that follow from the restraint of the senses and the mind and the disciplines of the body will give a conviction and bring about a new type of joy in oneself, because they indicate that one is progressing correctly. The powers that we acquire and the energies that are generated within will indicate the righteousness of ones procedure. They will, in return, bring greater and greater joy because when joy is increased in quantity and quality, there is less inclination of the senses to go to objects.
  It is dissatisfaction within that makes us run to things of the world a kind of vacuousness in our system and an emptiness in the senses and the mind. We feel a bankruptcy in every sense and, therefore, there is felt a necessity to go to objects outside. But, this vacuum will be filled up by the joy that arises within, and then the senses will feel less necessity to go out of their seats.

1.07 - A Song of Longing for Tara, the Infallible, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  example, qualied teachers live in pure ethical discipline, have developed
  some meditative concentration, and have some insight into emptiness. We
  --
  pure ethical discipline nearby and voluntarily gave them food, shelter, cloth-
  126
  --
  basic teachings on ethical discipline that interfere with our pleasure. Why
  reflections on a song of longing for tara, the infallible
  --
  ethical discipline because whatever happens comes down to karma. But once
  in a while, part of me doubted: Am I missing something? Everybody else is
  --
  3. ethical discipline
  4. listening to teachings
  --
  value of ethical discipline, generosity, and so forth. Gradually, as they hear
  more teachings and contemplate their meaning, these people will see that
  --
  Ethical discipline enables us to be generous without harming anyone in
  the process. It restrains us from actions that damage ourselves and others.
  Although various religions may differ on the details of ethical discipline, they
  all agree that the ten destructive actions create problems in the world.
  --
  To develop concentration, living in ethical discipline is necessary. Purication to clear the gross obstacles from our mind the gross negative karmasand accumulation of positive potential through practices such as
  generosity are important. The purpose of the seven-limb prayer and the mandala offering is to purify negativities and accumulate positive potential. For

1.07 - Bridge across the Afterlife, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  cannot manage the discipline to bring some order to his
  life, although he knows full well that his condition is seri-
  --
  a new discipline called neuro-endocrino-immunology, the
  study of the interactions between three principal systems of

1.07 - Medicine and Psycho therapy, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  other scienceswhich is what other medical disciplines have been doing
  for a long time. Yet whereas medicine in general can limit its borrowings

1.07 - On Dreams, #Words Of Long Ago, #The Mother, #Integral Yoga
  The same discipline of concentration which enables man not to remain a stranger to the inner activities of the waking state also provides him with a way to escape from his ignorance of the even richer activities of the various states of sleep.
  These activities usually leave behind them only a few rare and confused memories.

1.07 - Standards of Conduct and Spiritual Freedom, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  13:The existence of a social law external to the individual is at different times a considerable advantage and a heavy disadvantage to the development of the divine in man. It is an advantage at first when man is crude and incapable of selfcontrol and self-finding, because it erects a power other than that of his personal egoism through which that egoism may be induced or compelled to moderate its savage demands, to discipline its irrational and often violent movements and even to lose itself sometimes in a larger and less personal egoism. It is a disadvantage to the adult spirit ready to transcend the human formula because it is an external standard which seeks to impose itself on him from outside, and the condition of his perfection is that he shall grow from within and in an increasing freedom, not by the suppression but by the transcendence of his perfected individuality, not any longer by a law imposed on him that trains and disciplines his members but by the soul from within breaking through all previous forms to possess with its light and transmute his members.
  14:In the conflict of the claims of society with the claims of the individual two ideal and absolute solutions confront one another. There is the demand of the group that the individual should subordinate himself more or less completely or even lose his independent existence in the community, - the smaller must be immolated or self-offered to the larger unit. He must accept the need of the society as his own need, the desire of the society as his own desire; he must live not for himself but for the tribe, clan, commune or nation of which he is a member. The ideal and absolute solution from the individual's standpoint would be a society that existed not for itself, for its all-overriding collective purpose, but for the good of the individual and his fulfilment, for the greater and more perfect life of all its members. Representing as far as possible his best self and helping him to realise it, it would respect the freedom of each of its members and maintain itself not by law and force but by the free and spontaneous consent of its constituent persons. An ideal society of either kind does not exist anywhere and would be most difficult to create, more difficult still to keep in precarious existence so long as individual man clings to his egoism as the primary motive of existence. A general but not complete domination of the society over the individual is the easier way and it is the system that Nature from the first instinctively adopts and keeps in equilibrium by rigorous law, compelling custom and a careful indoctrination of the still subservient and ill-developed intelligence of the human creature.

1.07 - The Ego and the Dualities, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  4:Certainly, the practical values given us by our senses and by the dualistic sense-mind must hold good in their field and be accepted as the standard for ordinary life-experience until a larger harmony is ready into which they can enter and transform themselves without losing hold of the realities which they represent. To enlarge the sense-faculties without the knowledge that would give the old sense-values their right interpretation from the new standpoint might lead to serious disorders and incapacities, might unfit for practical life and for the orderly and disciplined use of the reason. Equally, an enlargement of our mental consciousness out of the experience of the egoistic dualities into an unregulated unity with some form of total consciousness might easily bring about a confusion and incapacity for the active life of humanity in the established order of the world's relativities. This, no doubt, is the root of the injunction imposed in the Gita on the man who has the knowledge not to disturb the life-basis and thought-basis of the ignorant; for, impelled by his example but unable to comprehend the principle of his action, they would lose their own system of values without arriving at a higher foundation.
  5:Such a disorder and incapacity may be accepted personally and are accepted by many great souls as a temporary passage or as the price to be paid for the entry into a wider existence. But the right goal of human progress must be always an effective and synthetic reinterpretation by which the law of that wider existence may be represented in a new order of truths and in a more just and puissant working of the faculties on the lifematerial of the universe. For the senses the sun goes round the earth; that was for them the centre of existence and the motions of life are arranged on the basis of a misconception. The truth is the very opposite, but its discovery would have been of little use if there were not a science that makes the new conception the centre of a reasoned and ordered knowledge putting their right values on the perceptions of the senses. So also for the mental consciousness God moves round the personal ego and all His works and ways are brought to the judgment of our egoistic sensations, emotions and conceptions and are there given values and interpretations which, though a perversion and inversion of the truth of things, are yet useful and practically sufficient in a certain development of human life and progress. They are a rough practical systematisation of our experience of things valid so long as we dwell in a certain order of ideas and activities. But they do not represent the last and highest state of human life and knowledge. "Truth is the path and not the falsehood." The truth is not that God moves round the ego as the centre of existence and can be judged by the ego and its view of the dualities, but that the Divine is itself the centre and that the experience of the individual only finds its own true truth when it is known in the terms of the universal and the transcendent. Nevertheless, to substitute this conception for the egoistic without an adequate base of knowledge may lead to the substitution of new but still false and arbitrary ideas for the old and bring about a violent instead of a settled disorder of right values. Such a disorder often marks the inception of new philosophies and religions and initiates useful revolutions. But the true goal is only reached when we can group round the right central conception a reasoned and effective knowledge in which the egoistic life shall rediscover all its values transformed and corrected. Then we shall possess that new order of truths which will make it possible for us to substitute a more divine life for the existence which we now lead and to effectualise a more divine and puissant use of our faculties on the life-material of the universe.

1.07 - The Ideal Law of Social Development, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  True, his life and growth are for the sake of the world, but he can help the world by his life and growth only in proportion as he can be more and more freely and widely his own real self. True, he has to use the ideals, disciplines, systems of cooperation which he finds upon his path; but he can only use them well, in their right way and to their right purpose if they are to his life means towards something beyond them and not burdens to be borne by him for their own sake or despotic controls to be obeyed by him as their slave or subject; for though laws and disciplines strive to be the tyrants of the human soul, their only purpose is to be its instruments and servants and when their use is over they have to be rejected and broken. True it is, too, that he has to gather in his material from the minds and lives of his fellow-men around him and to make the most of the experience of humanitys past ages and not confine himself in a narrow mentality; but this he can only do successfully by making all this his own through assimilation of it to the principle of his own nature and through its subservience to the forward call of his enlarging future. The liberty claimed by the struggling human mind for the individual is no mere egoistic challenge and revolt, however egoistically or with one-sided exaggeration and misapplication it may sometimes be advanced; it is the divine instinct within him, the law of the Self, its claim to have room and the one primary condition for its natural self-unfolding.
  Individual man belongs not only to humanity in general, his nature is not only a variation of human nature in general, but he belongs also to his race-type, his class-type, his mental, vital, physical, spiritual type in which he resembles some, differs from others. According to these affinities he tends to group himself in Churches, sects, communities, classes, coteries, associations whose life he helps, and by them he enriches the life of the large economic, social and political group or society to which he belongs. In modern times this society is the nation. By his enrichment of the national life, though not in that way only, he helps the total life of humanity. But it must be noted that he is not limited and cannot be limited by any of these groupings; he is not merely the noble, merchant, warrior, priest, scholar, artist, cultivator or artisan, not merely the religionist or the worldling or the politician. Nor can he be limited by his nationality; he is not merely the Englishman or the Frenchman, the Japanese or the Indian; if by a part of himself he belongs to the nation, by another he exceeds it and belongs to humanity. And even there is a part of him, the greatest, which is not limited by humanity; he belongs by it to God and to the world of all beings and to the godheads of the future. He has indeed the tendency of self-limitation and subjection to his environment and group, but he has also the equally necessary tendency of expansion and transcendence of environment and groupings. The individual animal is dominated entirely by his type, subordinated to his group when he does group himself; individual man has already begun to share something of the infinity, complexity, free variation of the Self we see manifested in the world. Or at least he has it in possibility even if there be as yet no sign of it in his organised surface nature. There is here no principle of a mere shapeless fluidity; it is the tendency to enrich himself with the largest possible material constantly brought in, constantly assimilated and changed by the law of his individual nature into stuff of his growth and divine expansion.

1.07 - THE MASTER AND VIJAY GOSWAMI, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  MASTER (to Vijay): "The task of a religious teacher is indeed difficult. One cannot teach men without a direct comm and from God. People won't listen to you if you teach without such authority. Such teaching has no force behind it. One must first of all attain God through spiritual discipline or some other means. Thus armed with authority from God, one can deliver lectures.
  "After receiving the comm and from God, one can be a teacher and give lectures anywhere. He who receives authority from God also receives power from Him. Only then can he perform the difficult task of a teacher.
  --
  Even those engaged in worldly activities, such as office work or business, should hold to the truth. Truthfulness alone is the spiritual discipline in the Kaliyuga."
  PRANKRISHNA: "Yes, sir. It is said in the Mahanirvana Tantra: 'O Goddess, this religion enjoins it upon one to be truthful, self-controlled, devoted to the welfare of others, unagitated, and compassionate.'"
  --
  "Through the discipline of constant practice one is able to give up attachment to 'woman and gold'. That is what the Gita says. By practice one acquires uncommon power of mind. Then one doesn't find it difficult to subdue the sense-organs and to bring anger, lust, and the like under control. Such a man behaves like a tortoise, which, once it has tucked in its limbs, never puts them out. You cannot make the tortoise put its limbs out again, though you chop it to pieces with an axe."
  MARWARI DEVOTEE: "Revered sir, you just mentioned two paths. What is the other path?"

1.07 - The Process of Evolution, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  Sayama is unseasonable and would be fruitless when a force, quality or tendency is in its infancy or vigour, before it has had the enjoyment and full activity which is its due. When once a thing is born it must have its youth, growth, enjoyment, life and final decay and death; when once an impetus has been given by Prakriti to her creation, she insists that the velocity shall spend itself by natural exhaustion before it shall cease. To arrest the growth or speed unseasonably by force is nigraha, which can be effective for a time but not in perpetuity. It is said in the Gita that all things are ruled by their nature, to their nature they return and nigraha or repression is fruitless. What happens then is that the thing untimely slain by violence is not really dead, but withdraws for a time into the Prakriti which sent it forth, gathers an immense force and returns with extraordinary violence ravening for the rightful enjoyment which it was denied. We see this in the attempts we make to get rid of our evil saskras or associations when we first tread the path of Yoga. If anger is a powerful element in our nature, we may put it down for a time by sheer force and call it self-control, but eventually unsatisfied Nature will get the better of us and the passion return upon us with astonishing force at an unexpected moment. There are only two ways by which we can effectively get the better of the passion which seeks to enslave us. One is by substitution, replacing it whenever it rises by the opposite quality, anger by thoughts of forgiveness, love or forbearance, lust by meditation on purity, pride by thoughts of humility and our own defects or nothingness; this is the method of Rajayoga, but it is a difficult, slow and uncertain method; for both the ancient traditions and the modern experience of Yoga show that men who had attained for long years the highest self-mastery have been suddenly surprised by a violent return of the thing they thought dead or for ever subject. Still this substitution, slow though it be, is one of the commonest methods of Nature and it is largely by this means, often unconsciously or half-consciously used, that the character of a man changes and develops from life to life or even in the bounds of a single lifetime. It does not destroy things in their seed and the seed which is not reduced to ashes by Yoga is always capable of sprouting again and growing into the complete and mighty tree. The second method is to give bhoga or enjoyment to the passion so as to get rid of it quickly. When it is satiated and surfeited by excessive enjoyment, it becomes weak and spent and a reaction ensues which establishes for a time the opposite force, tendency or quality. If that moment is seized by the Yogin for nigraha, the nigraha so repeated at every suitable opportunity becomes so far effective as to reduce the strength and vitality of the vtti sufficiently for the application of the final sayama. This method of enjoyment and reaction is also a favourite and universal method of Nature, but it is never complete in itself and, if applied to permanent forces or qualities, tends to establish a see-saw of opposite tendencies, extremely useful to the operations of Prakriti but from the point of view of self-mastery useless and inconclusive. It is only when this method is followed up by the use of sayama that it becomes effective. The Yogin regards the vtti merely as a play of Nature with which he is not concerned and of which he is merely the spectator; the anger, lust or pride is not his, it is the universal Mothers and she works it and stills it for her own purposes. When, however, the vtti is strong, mastering and unspent, this attitude cannot be maintained in sincerity and to try to hold it intellectually without sincerely feeling it is mithycra, false discipline or hypocrisy. It is only when it is somewhat exhausted by repeated enjoyment and coercion that Prakriti or Nature at the comm and of the soul or Purusha can really deal with her own creation. She deals with it first by vairgya in its crudest form of disgust, but this is too violent a feeling to be permanent; yet it leaves its mark behind in a deep-seated wish to be rid of its cause, which survives the return and temporary reign of the passion. Afterwards its return is viewed with impatience but without any acute feeling of intolerance. Finally supreme indifference or udsnat is gained and the final going out of the tendency by the ordinary process of Nature is watched in the true spirit of the sayam who has the knowledge that he is the witnessing soul and has only to dissociate himself from a phenomenon for it to cease. The highest stage leads either to mukti in the form of laya or disappearance, the vtti vanishing altogether and for good, or else to another kind of freedom when the soul knows that it is Gods ll and leaves it to Him whether He shall throw out the tendency or use it for His own purposes. This is the attitude of the Karmayogin who puts himself in Gods hands and does work for His sake only, knowing that it is Gods force that works in him. The result of that attitude of self-surrender is that the Lord of all takes charge and according to the promise of the Gita delivers His servant and lover from all sin and evil, the vttis working in the bodily machine without affecting the soul and working only when He raises them up for His purposes. This is nirliptat, the state of absolute freedom within the ll.
  The law is the same for the mass as for the individual. The process of human evolution has been seen by the eye of inspired observation to be that of working out the tiger and the ape. The forces of cruelty, lust, mischievous destruction, pain-giving, folly, brutality, ignorance were once rampant in humanity, they had full enjoyment; then by the growth of religion and philosophy they began in periods of satiety such as the beginning of the Christian era in Europe to be partly replaced, partly put under control. As is the law of such things, they have always reverted again with greater or less virulence and sought with more or less success to re-establish themselves. Finally in the nineteenth century it seemed for a time as if some of these forces had, for a time at least, exhausted themselves and the hour for sayama and gradual dismissal from the evolution had really arrived. Such hopes always recur and in the end they are likely to bring about their own fulfilment, but before that happens another recoil is inevitable. We see plenty of signs of it in the reeling back into the beast which is in progress in Europe and America behind the fair outside of Science, progress, civilisation and humanitarianism, and we are likely to see more signs of it in the era that is coming upon us. A similar law holds in politics and society. The political evolution of the human race follows certain lines of which the most recent formula has been given in the watchwords of the French Revolution, freedom, equality and brotherhood. But the forces of the old world, the forces of despotism, the forces of traditional privilege and selfish exploitation, the forces of unfraternal strife and passionate self-regarding competition are always struggling to reseat themselves on the thrones of the earth. A determined movement of reaction is evident in many parts of the world and nowhere perhaps more than in England which was once one of the self-styled champions of progress and liberty. The attempt to go back to the old spirit is one of those necessary returns without which it cannot be so utterly exhausted as to be blotted out from the evolution. It rises only to be defeated and crushed again. On the other hand the force of the democratic tendency is not a force which is spent but one which has not yet arrived, not a force which has had the greater part of its enjoyment but one which is still vigorous, unsatisfied and eager for fulfilment. Every attempt to coerce it in the past reacted eventually on the coercing force and brought back the democratic spirit fierce, hungry and unsatisfied, joining to its fair motto of Liberty, Equality and Fraternity the terrible addition or Death. It is not likely that the immediate future of the democratic tendency will satisfy the utmost dreams of the lover of liberty who seeks an anarchist freedom, or of the lover of equality who tries to establish a socialistic dead level, or of the lover of fraternity who dreams of a world-embracing communism. But some harmonisation of this great ideal is undoubtedly the immediate future of the human race. On the old forces of despotism, inequality and unbridled competition, after they have been once more overthrown, a process of gradual sayama will be performed by which what has remained of them will be regarded as the disappearing vestiges of a dead reality and without any further violent coercion be transformed slowly and steadily out of existence.

1.07 - The Psychic Center, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Beethoven, the sea, or our churches were only instruments for achieving that transparency. Because it is always the same: the moment we are clear. Truth, vision, joy emerge spontaneously; it is all there without the least effort, because Truth is the most natural thing in the world; it's the rest that clouds everything the mind and vital with their unruly vibrations and erudite complications. All spiritual disciplines worthy of the name, all tapasya, must ultimately tend toward that completely natural point where no effort is necessary; for effort is yet another clouding, another layer of complication. So the seeker will not attempt to enter the muddle of the moral mind, or try the impossible task of sorting out good from evil in order to bring the psychic to light, for, actually, the purpose of good and evil is intimately linked to their mutual harmfulness. (My lover took away my robe of sin and I let it fall, rejoicing; then he plucked at my robe of virtue, but I was ashamed and alarmed and prevented him. It was not till he wrested it from me by force that I saw how my soul had been hidden from me79 .) He will simply try to let everything settle in the silence, for silence is clean in itself; it is lustral water. "Do not try to wash off one by one the stains on the robe," a very ancient Chaldean tradition exhorts, "change it altogether." This is what Sri Aurobindo calls a change of consciousness. In that transparency, the old habits of the being will indeed quietly lose their hold, and we will feel a new poise of consciousness within ourselves not an intellectual poise, but a new center of gravity. At heart level, but deeper than the vital center of the heart (which covers and imitates the psychic), we will feel a region of concentration more intense than the others, as if they had all converged there; this is the psychic center. We had already felt the onset of a current of consciousness-force within us, taking on a life of its own, moving in the body, and becoming increasingly intense as it gradually freed itself from its mental and vital activities. Now,
  simultaneously something akin to a fire breaks out at the center

1.07 - TRUTH, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  IN RELIGIOUS literature the word truth is used indiscriminately in at least three distinct and very different senses. Thus, it is sometimes treated as a synonym for fact, as when it is affirmed that God is Truthmeaning that He is the primordial Reality. But this is clearly not the meaning of the word in such a phrase as worshipping God in spirit and in truth. Here, it is obvious, truth signifies direct apprehension of spiritual Fact, as opposed to second-hand knowledge about Reality, formulated in sentences and accepted on authority or because an argument from previously granted postulates was logically convincing. And finally there is the more ordinary meaning of the word, as in such a sentence as, This statement is the truth, where we mean to assert that the verbal symbols of which the statement is composed correspond to the facts to which it refers. When Eckhart writes that whatever thou sayest of God is untrue, he is not affirming that all theological statements are false. Insofar as there can be any correspondence between human symbols and divine Fact, some theological statements are as true as it is possible for us to make them. Himself a theologian, Eckhart would certainly have admitted this. But besides being a theologian, Eckhart was a mystic. And being a mystic, he understood very vividly what the modern semanticist is so busily (and, also, so unsuccessfully) trying to drum into contemporary mindsnamely, that words are not the same as things and that a knowledge of words about facts is in no sense equivalent to a direct and immediate apprehension of the facts themselves. What Eckhart actually asserts is this: whatever one may say about God can never in any circumstances be the truth in the first two meanings of that much abused and ambiguous word. By implication St. Thomas Aquinas was saying exactly the same thing when, after his experience of infused contemplation, he refused to go on with his theological work, declaring that everything he had written up to that time was as mere straw compared with the immediate knowledge, which had been vouchsafed to him. Two hundred years earlier, in Bagdad, the great Mohammedan theologian, Al Ghazzali, had similarly turned from the consideration of truths about God to the contemplation and direct apprehension of Truth-the-Fact, from the purely intellectual discipline of the philosophers to the moral and spiritual discipline of the Sufis.
  The moral of all this is obvious. Whenever we hear or read about truth, we should always pause long enough to ask ourselves in which of the three senses listed above the word is, at the moment, being used. By taking this simple precaution (and to take it is a genuinely virtuous act of intellectual honesty), we shall save ourselves a great deal of disturbing and quite unnecessary mental confusion.

1.08 - Adhyatma Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
  12. Keep the senses from attraction and repulsion. Attain mastery over the senses. discipline the senses and the mind. You will not be affected now even if you move among sense-objects.
  13. He who is free from desires, cravings, attachment, egoism, and mine-ness, attains the Peace of the Eternal.

1.08 - Psycho therapy Today, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  recognition by being formulated as an arcane discipline and by all the
  rubbish that this draws in its wake. In alchemy there lies concealed a

1.08 - RELIGION AND TEMPERAMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  In the light of these descriptions we can understand more clearly the Bhagavad Gitas classification of paths to salvation. The path of devotion is the path naturally followed by the person in whom the viscerotonic component is high. His inborn tendency to externalize the emotions he spontaneously feels in regard to persons can be disciplined and canalized, so that a merely animal gregariousness and a merely human kindliness become transformed into charitydevotion to the personal God and universal good will and compassion towards all sentient beings.
  The path of works is for those whose extraversion is of the somatotonic kind, those who in all circumstances feel the need to do something. In the unregenerate somatotonic this craving for action is always associated with aggressiveness, self-assertion and the lust for power. For the born Kshatriya, or warrior-ruler, the task, as Krishna explains to Arjuna, is to get rid of those fatal accompaniments to the love of action and to work without regard to the fruits of work, in a state of complete non-attachment to self. Which is, of course, like everything else, a good deal easier said than done.
  Finally, there is the way of knowledge, through the modification of consciousness, until it ceases to be ego-centred and becomes centred in and united with the divine Ground. This is the way to which the extreme cerebrotonic is naturally drawn. His special discipline consists in the mortification of his innate tendency towards introversion for its own sake, towards thought and imagination and self-analysis as ends in themselves rather than as means towards the ultimate transcendence of phantasy and discursive reasoning in the timeless act of pure intellectual intuition.
  Within the general population, as we have seen, variation is continuous, and in most people the three components are fairly evenly mixed. Those exhibiting extreme predominance of any one component are relatively rare. And yet, in spite of their rarity, it is by the thought-patterns characteristic of these extreme individuals that theology and ethics, at any rate on the theoretical side, have been mainly dominated. The reason for this is simple. Any extreme position is more uncompromisingly clear and therefore more easily recognized and understood than the intermediate positions, which are the natural thought-pattern of the person in whom the constituent components of personality are evenly balanced. These intermediate positions, it should be noted, do not in any sense contain or reconcile the extreme positions; they are merely other thought-patterns added to the list of possible systems. The construction of an all-embracing system of metaphysics, ethics and psychology is a task that can never be accomplished by any single individual, for the sufficient reason that he is an individual with one particular kind of constitution and temperament and therefore capable of knowing only according to the mode of his own being. Hence the advantages inherent in what may be called the anthological approach to truth.
  --
  Primitive Buddhism is no less predominantly cerebrotonic than primitive Christianity, and so is Vedanta, the metaphysical discipline which lies at the heart of Hinduism. Confucianism, on the contrary, is a mainly viscerotonic systemfamilial, ceremonious and thoroughly this-worldly. And in Mohammedanism we find a system which incorporates strongly somatotonic elements. Hence Islams black record of holy wars and persecutionsa record comparable to that of later Christianity, after that religion had so far compromised with unregenerate somatotonia as to call its ecclesiastical organization the Church Militant.
  So far as the achievement of mans final end is concerned, it is as much of a handicap to be an extreme cerebrotonic or an extreme viscerotonic as it is to be an extreme somatotonic. But whereas the cerebrotonic and the viscerotonic cannot do much harm except to themselves and those in immediate contact with them, the extreme somatotonic, with his native aggressiveness, plays havoc with whole societies. From one point of view civilization may be defined as a complex of religious, legal and educational devices for preventing extreme somatotonics from doing too much mischief, and for directing their irrepressible energies into socially desirable channels. Confucianism and Chinese culture have sought to achieve this end by inculcating filial piety, good manners and an amiably viscerotonic epicureanism the whole reinforced somewhat incongruously by the cerebrotonic spirituality and restraints of Buddhism and classical Taoism. In India the caste system represents an attempt to subordinate military, political and financial power to spiritual authority; and the education given to all classes still insists so strongly upon the fact that mans final end is unitive knowledge of God that even at the present time, even after nearly two hundred years of gradually accelerating Europeanization, successful somatotonics will, in middle life, give up wealth, position and power to end their days as humble seekers after enlightenment. In Catholic Europe, as in India, there was an effort to subordinate temporal power to spiritual authority; but since the Church itself exercised temporal power through the agency of political prelates and mitred business men, the effort was never more than partially successful. After the Reformation even the pious wish to limit temporal power by means of spiritual authority was completely abandoned. Henry VIII made himself, in Stubbss words, the Pope, the whole Pope, and something more than the Pope, and his example has been followed by most heads of states ever since. Power has been limited only by other powers, not by an appeal to first principles as interpreted by those who are morally and spiritually qualified to know what they are talking about. Meanwhile, the interest in religion has everywhere declined and even among believing Christians the Perennial Philosophy has been to a great extent replaced by a metaphysic of inevitable progress and an evolving God, by a passionate concern, not with eternity, but with future time. And almost suddenly, within the last quarter of a century, there has been consummated what Sheldon calls a somatotonic revolution, directed against all that is characteristically cerebrotonic in the theory and practice of traditional Christian culture. Here are a few symptoms of this somatotonic revolution.

1.08 - Sri Aurobindos Descent into Death, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  One reads of many masters in several yogic disciplines
  who possessed the power to lay down their body at will.

1.08 - The Depths of the Divine, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  The first three stages deal with the ordinary mind or ego, "unregenerate" in the gross, manifest world of thought and sense. In the first Mansion, that of Humility, the ego is still in love with the creatures and comforts outside the Castle, and must begin a long and searching discipline in order to turn within. In the second Mansion (the Practice of Prayer), intellectual study, edification, and good company streng then the desire and capacity to interiorize and not merely scatter and disperse the self in exterior distractions. In the Mansion of Exemplary Life, the third stage, discipline and ethics are firmly set as a foundation of all that is to follow (very similar to the Buddhist notion that sila, or moral discipline, is the foundation of dhyana, or meditation, and prajna, or spiritual insight). These are all natural (or personal) developments.
  In the fourth mansion, a supernatural (or transpersonal) grace enters the scene with the Prayer of Recollection and the Prayer of Quiet (which Teresa differentiates by their bodily effects). In both, there is a calming and slowing of gross-oriented faculties (memory, thoughts, senses) and a consequent opening to deeper, more interior spaces with correlative "graces," which Teresa calls, at this stage, "spiritual consolations" (because they are consoling to the self, not yet transcending of the self). On the other hand, it is also as if the soul itself is actually beginning to emerge at this stage: "The senses and all external things seem gradually to lose their hold, while the soul, on the other hand, regains its lost control." And this carries a glimmer of the truth to come, "namely, that God is within us."26

1.08 - The Four Austerities and the Four Liberations, #On Education, #The Mother, #Integral Yoga
  Austerity is usually confused with self-mortification, and when someone speaks of austerities, we think of the discipline of the ascetic who, in order to avoid the arduous task of spiritualising the physical, vital and mental life, declares it incapable of transformation and casts it away ruthlessly as a useless encumbrance, as a bondage and an impediment to all spiritual progress, in any case as something incorrigible, as a load that has to be borne more or less cheerfully until Nature, or divine Grace, delivers you from it by death. At best, life on earth is a field for progress and one should take advantage of it as best one can in order to reach as soon as possible the degree of perfection which will put an end to the ordeal by making it unnecessary.
  For us the problem is quite different. Life on earth is not a passage or a means; by transformation it must become a goal and a realisation. Consequently, when we speak of austerities, it is not out of contempt for the body nor to detach ourselves from it, but because of the need for control and mastery. For there is an austerity which is far greater, far more complete and far more difficult than all the austerities of the ascetic: it is the austerity which is necessary for the integral transformation, the fourfold austerity which prepares the individual for the manifestation of the supramental truth. For example, one can say that few austerities are as strict as those which physical culture demands for the perfection of the body. But we shall return to this point in due time.
  Before starting to describe the four kinds of austerity required, it is necessary to clarify one question which is a source of much misunderstanding and confusion in the minds of most people. It is the question of ascetic practices, which they mistake for spiritual disciplines. These practices, which consist of ill-treating the body in order, so they say, to liberate the spirit from it, are in fact a sensuous distortion of spiritual discipline; it is a kind of perverse need for suffering which drives the ascetic to self-mortification. The sadhus recourse to the bed of nails or the Christian anchorites resort to the whip and the hair-shirt are the result of a more or less veiled sadistic tendency, unavowed and unavowable; it is an unhealthy seeking or a subconscious need for violent sensations. In reality, these things are very far removed from all spiritual life, for they are ugly and base, dark and diseased; whereas spiritual life, on the contrary, is a life of light and balance, beauty and joy. They are invented and extolled by a sort of mental and vital cruelty towards the body. But cruelty, even with regard to ones own body, is nonetheless cruelty, and all cruelty is a sign of great unconsciousness. Unconscious natures need very strong sensations, for without them they can feel nothing; and cruelty, which is one form of sadism, brings very strong sensations. The avowed purpose of such practices is to abolish all sensation so that the body may no longer stand in the way of ones flight towards the spirit; but the effectiveness of this method is open to doubt. It is a recognised fact that in order to progress rapidly, one must not be afraid of difficulties; on the contrary, by choosing to do the difficult thing at every opportunity, one increases the will-power and streng thens the nerves. Now, it is much more difficult to lead a life of moderation and balance, in equanimity and serenity, than to try to contend with over-indulgence in pleasure and the obscuration it entails, by over-indulgence in asceticism and the disintegration it causes. It is much more difficult to achieve the harmonious and progressive development of ones physical being in calm and simplicity than to ill-treat it to the point of annihilation. It is much more difficult to live soberly and with- out desire than to deprive the body of its indispensable nourishment and cleanliness and boast proudly of ones abstinence. It is much more difficult to avoid or to surmount and conquer illness by an inner and outer harmony, purity and balance, than to disregard and ignore it and leave it free to do its work of destruction. And the most difficult thing of all is to maintain the consciousness constantly at the height of its capacity, never allowing the body to act under the influence of a lower impulse.
  This is why we shall have recourse to the four austerities which will result in four liberations within us. The practice of these austerities will constitute a fourfold discipline or tapasya which can be defined as follows:
  1) Tapasya of love
  --
  These terms have been listed from top to bottom, so to say, but their order should not be taken to indicate anything superior or inferior, or more or less difficult, or the order in which these disciplines can and ought to be practised. The order, importance and difficulty vary with each individual and no absolute rule can be formulated. Each one must find and work out his own system according to his personal needs and capacities.
  Accordingly, only an overall view will be given here, presenting an ideal procedure that is as complete as possible. Each one will then have to apply as much of it as he can in the best possible way.
  The tapasya or discipline of beauty will lead us, through austerity in physical life, to freedom in action. Its basic programme will be to build a body that is beautiful in form, harmonious in posture, supple and agile in its movements, powerful in its activities and robust in its health and organic functioning.
  To achieve these results, it will be good, as a general rule, to make use of habit as a help in organising ones material life, for the body functions more easily within the framework of a regular routine. But one must know how to avoid becoming a slave to ones habits, however good they may be; the greatest flexibility must be maintained so that one may change them each time it becomes necessary to do so.
  --
  The question of mental austerity immediately brings to mind long meditations leading to control of thought and culminating in inner silence. This aspect of yogic discipline is too well known to need dwelling upon. But there is another aspect of the subject which is usually given less attention, and that is control of speech. Apart from a very few exceptions, only absolute silence is set in opposition to loose talk. And yet it is a far greater and far more fruitful austerity to control ones speech than to abolish it altogether.
  Man is the first animal on earth to be able to use articulate sounds. Indeed, he is very proud of this capacity and exercises it without moderation or discernment. The world is deafened with the sound of his words and sometimes one almost misses the harmonious silence of the plant kingdom.
  --
  And yet men have invented all kinds of moral and social rules in the hope of controlling this force of love, of making it amenable and docile. But these rules seem to have been made only to be broken; and the restraint they impose on its free activity merely increases its explosive power. For it is not by rules that the movements of love can be disciplined. Only a greater, higher and truer power of love can subdue the uncontrollable impulses of love. Only love can rule over love by enlightening, transforming and exalting it. For here too, more than anywhere else, control does not consist of suppression and abolition but of transmutationa sublime alchemy. This is because, of all the forces at work in the universe, love is the most powerful, the most irresistible. Without love the world would fall back into the chaos of inconscience.
  Consciousness is indeed the creatrix of the universe, but love is its saviour. Conscious experience alone can give a glimpse of what love is, of its purpose and process. Any verbal transcription is necessarily a mental travesty of something which eludes all expression in every way. Philosophers, mystics, occultists, have all tried to define love, but in vain. I have no pretension of succeeding where they have failed. But I wish to state in the simplest possible terms what in their writings takes such an abstract and complicated form. My words will have no other aim than to lead towards the living experience, and I wish to be able to lead even a child to it.
  --
  Moreover, it is a well-known fact that one grows into the likeness of what one loves. Therefore if you want to be like the Divine, love Him alone. Only one who has known the ecstasy of the exchange of love with the Divine can know how insipid and dull and feeble any other exchange is in comparison. And even if the most austere discipline is required to arrive at this exchange, nothing is too hard, too long or too severe in order to achieve it, for it surpasses all expression.
  This is the marvellous state we want to realise on earth; it is this which will have the power to transform the world and make it a habitation worthy of the Divine Presence. Then will pure and true love be able to incarnate in a body that will no longer be a disguise and a veil for it. Many a time, in order to make the discipline easier and to create a closer and more easily perceptible intimacy, the Divine has sought, in his highest form of love, to assume a physical body similar in appearance to the human body; but each time, imprisoned within the gross forms of Matter, he was able to express only a caricature of himself. And in order to manifest in the fullness of his perfection he waits only for human beings to have made some indispensable progress in their consciousness and in their bodies; for the vulgarity of mans vanity and the stupidity of his conceit mistake the sublime divine love, when it expresses itself in a human form, for a sign of weakness and dependence and need.
  And yet man already knows, at first obscurely, but more and more clearly as he draws nearer to perfection, that love alone can put an end to the suffering of the world; only the ineffable joy of love in its essence can sweep away from the universe the burning pain of separation. For only in the ecstasy of the supreme union will creation discover its purpose and its fulfilment.

1.08 - The Gods of the Veda - The Secret of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  For what functions are they called to the Sacrifice by Madhuchchhanda? First, they have to take delight in the spiritual forces generated in him by the action of the internal Yajna. These they have to accept, to enter into them and use them for delight, their delight and the sacrificers, yajwarr isho .. chanasyatam; a wide enjoyment, a mastery of joy & all pleasant things, a swiftness in action like theirs is what their advent should bring & therefore these epithets are attached to this action. Then they are to accept the words of the mantra, vanatam girah. In fact, vanatam means more than acceptance, it is a pleased, joyous almost loving acceptance; for vanas is the Latin venus, which means charm, beauty, gratification, and the Sanscrit vanit means woman or wife, she who charms, in whom one takes delight or for whom one has desire. Therefore vanatam takes up the idea of chanasyatam, enlarges it & applies it to a particular part of the Yajna, the mantras, the hymn or sacred words of the stoma. The immense effectiveness assigned to rhythmic Speech & the meaning & function of the mantra in the Veda & in later Yoga is a question of great interest & importance which must be separately considered; but for our present purpose it will be sufficient to specify its two chief functions, the first, to settle, fix, establish the god & his qualities & activities in the Sacrificer,this is the true meaning of the word stoma, and, secondly, to effectualise them in action & creation subjective or objective,this is the true meaning of the words rik and arka. The later senses, praise and hymn were the creation of actual ceremonial practice, and not the root intention of these terms of Veda. Therefore the Aswins, the lords of force & joy, are asked to take up the forces of the sacrifice, yajwarr isho, fill them with their joy & activity and carry that joy & activity into the understanding so that it becomes avra, full of a bright and rapid strength.With that strong, impetuously rapid working they are to take up the words of the mantra into the understanding and by their joy & activity make them effective for action or creation. For this reason the epithet purudansas is attached to this action, abundantly active or, rather, abundantly creative of forms into which the action of the yajwarr ishah is to be thrown. But this can only be done as the Sacrificer wishes if they are in the acceptance of the mantra dhishny, firm and steady.Sayana suggests wise or intelligent as the sense of dhishnya, but although dhishan, like dh, can mean the understanding & dhishnya therefore intelligent, yet the fundamental sense is firm or steadily holding & the understanding is dh or dhishan because it takes up perceptions, thoughts & feelings & holds them firmly in their places.Vehemence & rapidity may be the causes of disorder & confusion, therefore even in their utmost rapidity & rapture of action & formation the Aswins are to be dhishnya, firm & steady. This discipline of a mighty, inalienable calm supporting & embracing the greatest fierceness of action & intensity of joy, the combination of dhishny & rudravartan , is one of the grandest secrets of the old Vedic discipline. For by this secret men can enjoy the world as God enjoys it, with unstinted joy, with unbridled power, with undarkened knowledge.
  Therefore the prayer to the Aswins concludes: The Soma is outpoured; come with your full bounty, dasr & your fierce intensity, rudravartan. But what Soma? Is it the material juice of a material plant, the bitter Homa which the Parsi priests use today in the ceremonies enjoined by the Zendavesta? Does Sayanas interpretation give us the correct rendering? Is it by a material intoxication that this great joy & activity & glancing brilliance of the mind joined to a great steadfastness is to be obtained? Yuvkavah, says Sayana, means mixed & refers to the mixing of other ingredients in the Soma wine. Let us apply again our usual test. We come to the next passage in which the word yuvku occurs, the fourth rik of the seventeenth Sukta, Medhatithi Kanwas hymn to Indra & Varuna.

1.08 - THE MASTERS BIRTHDAY CELEBRATION AT DAKSHINESWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "Those who lead a householder's life should practise spiritual discipline; they should pray eagerly to God in solitude. (To Mr. Choudhury) God cannot be realized through scholarship. Who, indeed, can understand the things of the Spirit through reason? No, all should strive for devotion to the Lotus Feet of God.
  "Infinite are the glories of God! How little can you fathom them! Can you ever find out the meaning of God's ways?
  --
  "The sannyasi must observe very strict discipline. He must not look even at the picture of a woman. But this rule doesn't apply to householders. An aspirant should not associate with a woman, even though she is very much devoted to God. A sannyasi, even though he may have subdued his passions, should follow this discipline to set an example to householders.
  "Worldly people learn renunciation by seeing the complete renunciation of a monk; otherwise they sink more and more. A sannyasi is a world teacher."
  --
  "Ordinary people practise spiritual discipline and cultivate devotion to God; but they also become attached to the world and are caught in the glamour of 'woman and gold'. They are like flies, which sit on a flower or a sweetmeat and light on filth as well.
  "But the everperfect are like bees, which light only on flowers and sip the honey. The everperfect drink only the Nectar of Divine Bliss. They are never inclined to worldly pleasures.
  "The devotion of the everperfect is not like the ordinary devotion that one acquires as a result of strenuous spiritual discipline. Ritualistic devotion consists in repeating the name of God and performing worship in a prescribed manner. It is like crossing a rice-field in a roundabout way along the balk. Again, it is like reaching a near-by village by boat in a roundabout way along a winding river.
  "One does not follow the injunctions of ceremonial worship when one develops raga-bhakti, when one loves God as one's own. Then it is like crossing a rice-field after the harvest. You don't have to walk along the balk. You can go straight across the field in any direction.

1.08 - The Supreme Will, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  4:The social law, that second term of our progress, is a means to which the ego is subjected in order that it may learn discipline by subordination to a wider collective ego. This law may be quite empty of any moral content and may express only the needs or the practical good of the society as each society conceives it. Or it may express those needs and that good, but modified and coloured and supplemented by a higher moral or ideal law. It is binding on the developing but not yet perfectly developed individual in the shape of social duty, family obligation, communal or national demand, so long as it is not in conflict with his growing sense of the higher Right. But the sadhaka of the Karmayoga will abandon this also to the Lord of works. After he has made this surrender, his social impulses and judgments will, like his desires, only be used for their exhaustion or, it may be, so far as they are still necessary for a time to enable him to identify his lower mental nature with mankind in general or with any grouping of mankind in its works and hopes and aspirations. But after that brief time is over, they will be withdrawn and a divine government will alone abide. He will be identified with the Divine and with others only through the divine consciousness and not through the mental nature.
  5:For, even after he is free, the sadhaka will be in the world and to be in the world is to remain in works. But to remain in works without desire is to act for the good of the world in general or for the kind or the race or for some new creation to be evolved on the earth or some work imposed by the Divine Will within him. And this must be done either in the framework provided by the environment or the grouping in which he is born or placed or else in one which is chosen or created for him by a divine direction. Therefore in our perfection there must be nothing left in the mental being which conflicts with or prevents our sympathy and free self-identification with the kind, the group or whatever collective expression of the Divine he is meant to lead, help or serve. But in the end it must become a free selfidentification through identity with the Divine and not a mental bond or moral tie of union or a vital association dominated by any kind of personal, social, national, communal or credal egoism. If any social law is obeyed, it will not be from physical necessity or from the sense of personal or general interest or for expediency or because of the pressure of the environment or from any sense of duty, but solely for the sake of the Lord of works and because it is felt or known to be the Divine Will that the social law or rule or relation as it stands can still be kept as a figure of the inner life and the minds of men must not be disturbed by its infringement. If, on the other hand, the social law, rule or relation is disregarded, that too will not be for the indulgence of desire, personal will or personal opinion, but because a greater rule is felt that expresses the law of the Spirit or because it is known that there must be in the march of the divine All-Will a movement towards the changing, exceeding or abolition of existing laws and forms for the sake of a freer larger life necessary to the world's progress.

1.099 - The Entry of the Eternal into the Individual, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  We are now at the Kaivalya Pada, which deals with various subjects as a sort of explanation of some of the themes dealt with already in the earlier sections. The Vibhuti Pada concluded with an enunciation of the perfection which one attains through the practice of yoga. This subject is continued in the first sutra of the Kaivalya Pada where it is stated that perfections, though not absolute, can come by other means, and they remain only relative. There are various ways of disciplining oneself, and even a little discipline can bring a corresponding perfection. In the first sutra of the Kaivalya Pada it is said that there are five ways by which perfection can be attained. Though the supreme method is yoga samadhi itself, known as samyama, there are other methods which are of a simpler character and whose results are temporal.
  Janma auadhi mantra tapa samdhij siddhaya (IV.1). Siddhis are perfections or attainments achievements of powers. It is seen that certain created beings are born with certain perfections. This accompaniment of a perfection, or a siddhi, with ones birth is due to previous practice. Many a time it so happens that the result of even a protracted practice cannot be seen or visualised in ones life due to various obstacles in the form of impeding prarabdhas. This has been the case with many seekers. But, when they give up their body without apparently having achieved any perfection or having had no achievement at all, they are reborn with the manifestation of the results of their earlier practice.
  --
  Thus, the aspect which is emphasised here in this sutra, in the context of yoga practice, is the function that the practicant performs in his discipline called yoga. There is spontaneity manifest everywhere. Nature is spontaneity, in other words. Everything happens of its own accord. On the other hand, we may say that the pains that we experience in our lives are not part of nature, because pain is not a part of natural action. It is a peculiar situation that is created by not allowing the forces of nature to enter into ones own system. Ultimately, it is neither pleasure nor pain that is a characteristic of nature. Pleasures and pains are the emotional reactions of the mind. These two reactions cease, and something new altogether arises and comes into play when we become as natural as prakriti itself. Yoga practice is a process of becoming more and more natural in ones being, and eliminating those causes which have made us unnatural. What is it that is natural, and what is unnatural? Anything that cannot harmonise with the laws of prakriti should be regarded as unnatural; and anything that is in harmony with the laws of prakriti is natural. What are these laws of prakriti?
  We have been told much about it in earlier sutras. But essentially, the law of prakriti is such that it has no internal distinction within itself. To create internal distinctions or differences of bodies, personalities, individualities, etc., would be a result of disharmony of some kind or the other. In the totality of nature, internal differences are unknown, just as the body, our individual bodily organism, has no feeling of internal differences. There is a principle which brings all these forces together and creates in us a sense of oneness. Likewise in nature, there is a principle which brings all the forces together. The more we approach this centre of unification of nature, the more are we natural, and the more we depart from it, the more are we unnatural. This is the meaning of this particular sutra, nimmita aprayojaka praktn varaabheda tu tata ketrikavat (IV.3): The instrumental cause, which is the practice of yoga, is not actually the creator of the powers or siddhis, but only an agent which allows the operation of natural forces, in the same way as the farmer operates as an instrumental cause in the movements of waters in the fields. This is the literal meaning of this sutra.

1.09 - ADVICE TO THE BRAHMOS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "One should hear the scriptures during the early stages of spiritual discipline. After attaining God there is no lack of knowledge. Then the Divine Mother supplies it without fail.
  "A child spells out every word as he writes, but later on he writes fluently.
  --
  "There are two classes of perfect souls: those who attain perfection through spiritual practice, and those who attain it through the grace of God. Some farmers irrigate their fields with great labour. Only then can they grow crops. But there are some who do not have to irrigate at all; their fields are flooded by rain. They don't have to go to the trouble of drawing water. One must practise spiritual discipline laboriously, in order to avoid the clutches of maya. Those who attain liberation through the grace of God do not have to labour. But they are few indeed.
  The everperfect
  --
  "It is necessary to do a certain amount of work. This is a kind of discipline. But one must finish it speedily. While melting gold, the goldsmith uses everything-the bellows, the fan, and the pipe-so that he may have the hot fire he needs to melt the metal. After the melting is over, he relaxes and asks his attendant to prepare a smoke for him. All this time his face has been hot and perspiring; but now he can smoke.
  "One must have stern determination; then alone is spiritual practice possible. One must make a firm resolve.
  --
  "The mind becomes very much distracted if one lives long in the midst of 'woman and gold'. Therefore one must be very careful. But monks do not have much to fear. The real sannyasi lives away from 'woman and gold'. Therefore through the practice of spiritual discipline he can always fix his mind on God.
  "True sannyasis, those who are able to devote their minds constantly to God, are like bees, which light only on flowers and sip their honey. Those who live in the world, in the midst of 'woman and gold', may direct their attention to God; but sometimes their minds dwell also on 'woman and gold'. They are like common flies, which light on a piece of candy, then on a sore or filth.

1.09 - A System of Vedic Psychology, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  The successes of European science have cast the shadow of their authority & prestige over the speculations of European scholarship; for European thought is, in appearance, a serried army marching to world-conquest and we who undergo the yoke of its tyranny, we, who paralysed by that fascination and overborne by that domination, have almost lost the faculty of thinking for ourselves, receive without distinction all its camp followers or irregular volunteers as authorities to whom we must needs submit.We reflect in our secondh and opinions the weak parts of European thought equally with the strong; we do not distinguish between those of its ideas which eternal Truth has ratified and those which have merely by their ingenuity and probability captivated for a short season the human imagination. The greater part of the discoveries of European Science (its discoveries, not its intellectual generalisations) belong to the first category; the greater part of the conclusions of European scholarship to the second. The best European thought has itself no illusions on this score. One of the greatest of European scholars & foremost of European thinkers, Ernest Renan, after commencing his researches in Comparative Philology with the most golden & extravagant hopes, was compelled at the close of a life of earnest & serious labour, to sum up the chief preoccupation of his days in a formula of measured disparagement,petty conjectural sciences. In other words, no sciences at all; for a science built upon conjectures is as much an impossibility & a contradiction in terms as a house built upon water. Renans own writings bear eloquent testimony to the truth of his final verdict; those which sum up his scholastic research, read now like a mass of learned crudity, even the best of them no longer authoritative or valid; those which express the substance or shades of his lifes thinking are of an imperishable beauty & value. The general sentiment of European Science agrees with the experience of Renan and even shoots beyond it; in the vocabulary of German scientists the word Philologe, philologist, bears a sadly disparaging and contemptuous significance & so great is the sense among serious thinkers of the bankruptcy of Comparative Philology that many deny even the possibility of an etymological Science. There is no doubt an element of exaggeration in some of these views; but it is true that Comparative Philology, Comparative Mythology, ethnology, anthropology and their kindred sciences are largely a mass of conjectures,shifting intellectual quagmires in which we can find no sure treading. Only the airy wings of an ingenious imagination can bear us up on that shimmering surface and delude us with the idea that it is the soil which supports our movement & not the wings. There is a meagre but sound substratum of truth which will disengage itself some day from the conjectural rubbish; but the present stage of these conjectural sciences is no better but rather worse than the state of European chemistry in the days of Paracelsus.But we in India are under the spell of European philology; we are taken by its ingenuity, audacity & self-confidence, an ingenuity which is capable of giving a plausibility to the absurd and an appearance of body to the unsubstantial, an audacity which does not hesitate to erect the most imposing theories on a few tags of disconnected facts, a confidence which even the constant change of its own opinions cannot disconcert. Moreover, our natural disposition is to the intellectuality of the scholar; verbal ingenuities, recondite explanations, far-fetched glosses have long had a weight with us which the discontinuity of our old scientific activities and disciplined experimental methods of reaching subjective truth has exaggerated and our excessive addiction to mere verbal metaphysics strongly confirmed. It is not surprising that educated India should have tacitly or expressly accepted even in subjects of such supreme importance to us as the real significance of the Vedas and Upanishads, the half patronising, half contemptuous views of the European scholar.
  What are those views? They represent the Veda to us as a mass of naturalistic, ritualistic & astrological conceits, allegories & metaphors, crude & savage in the substance of its thought but more artificial & ingenious in its particular ideas & fancies than the most artificial, allegorical or Alexandrian poetry to be found in the worlds literaturea strange incoherent & gaudy jumble unparalleled by the early literature of any other nation,the result of a queer psychological mixture of an early savage with a modern astronomer & comparative mythologist.

1.09 - Equality and the Annihilation of Ego, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  8:This equality cannot come except by a protracted ordeal and patient self- discipline; so long as desire is strong, equality cannot come at all except in periods of quiescence and the fatigue of desire, and it is then more likely to be an inert indifference or desire's recoil from itself than the true calm and the positive spiritual oneness. Moreover, this discipline or this growth into equality of spirit has its necessary epochs and stages. Ordinarily we have to begin with a period of endurance; for we must learn to confront, to suffer and to assimilate all contacts. Each fibre in us must be taught not to wince away from that which pains and repels and not to run eagerly towards that which pleases and attracts, but rather to accept, to face, to bear and to conquer. All touches we must be strong to bear, not only those that are proper and personal to us but those born of our sympathy or our conflict with the worlds around, above or below us and with their peoples. We shall endure tranquilly the action and impact on us of men and things and forces, the pressure of the Gods and the assaults of Titans; we shall face and engulf in the unstirred seas of our spirit all that can possibly come to us down the ways of the soul's infinite experience. This is the stoical period of the preparation of equality, its most elementary and yet its heroic age. But this steadfast endurance of the flesh and heart and mind must be reinforced by a sustained sense of spiritual submission to a divine Will: this living clay must yield not only with a stern or courageous acquiescence, but with knowledge or with resignation, even in suffering, to the touch of the divine Hand that is preparing its perfection. A sage, a devout or even a tender stoicism of the God-lover is possible, and these are better than the merely pagan self-reliant endurance which may lend itself to a too great hardening of the vessel of God: for this kind prepares the strength that is capable of wisdom and of love; its tranquillity is a deeply moved calm that passes easily into bliss. The gain of this period of resignation and endurance is the soul's strength equal to all shocks and contacts.
  9:There is next a period of high-seated impartiality and indifference in which the soul becomes free from exultation and depression and escapes from the snare of the eagerness of joy as from the dark net of the pangs of grief and suffering. All things and persons and forces, all thoughts and feelings and sensations and actions, one's own no less than those of others, are regarded from above by a spirit that remains intact and immutable and is not disturbed by these things. This is the philosophic period of the preparation of equality, a wide and august movement. But indifference must not settle into an inert turning away from action and experience; it must not be an aversion born of weariness, disgust and distaste, a recoil of disappointed or satiated desire, the sullenness of a baffled and dissatisfied egoism forced back from its passionate aims. These recoils come inevitably in the unripe soul and may in some way help the progress by a discouragement of the eager desire-driven vital nature, but they are not the perfection towards which we labour. The indifference or the impartiality that we must seek after is a calm superiority of the high-seated soul above the contacts of things;1 it regards and accepts or rejects them but is not moved in the rejection and is not subjected by the acceptance. It begins to feel itself near, kin to, one with a silent Self and Spirit self-existent and separate from the workings of Nature which it supports and makes possible, part of or merged in the motionless calm Reality that transcends the motion and action of the universe. The gain of this period of high transcendence is the soul's peace unrocked and unshaken by the pleasant ripplings or by the tempestuous waves and billows of the world's movement.
  --
  14:Immediately he must take the further step of relegating himself to the position of the Witness. Aloof from the Prakriti, impersonal and dispassionate, he must watch the executive Nature-Force at work within him and understand its action; he must learn by this separation to recognise the play of her universal forces, distinguish her interweaving of light and night, the divine and the undivine, and detect her formidable Powers and Beings that use the ignorant human creature. Nature works in us, says the Gita, through the triple quality of Prakriti, the quality of light and good, the quality of passion and desire and the quality of obscurity and inertia. The seeker must learn to distinguish, as an impartial and discerning witness of all that proceeds within this kingdom of his nature, the separate and the combined action of these qualities; he must pursue the workings of the cosmic forces in him through all the labyrinth of their subtle unseen processes and disguises and know every intricacy of the maze. As he proceeds in this knowledge, he will be able to become the giver of the sanction and no longer remain an ignorant tool of Nature. At first he must induce the NatureForce in its action on his instruments to subdue the working of its two lower qualities and bring them into subjection to the quality of light and good and, afterwards, he must persuade that again to offer itself so that all three may be transformed by a higher Power into their divine equivalents, supreme repose and calm, divine illumination and bliss, the eternal divine dynamis, Tapas. The first part of this discipline and change can be firmly done in principle by the will of the mental being in us; but its full execution and the subsequent transformation can be done only when the deeper psychic soul increases its hold on the nature and replaces the mental being as its ruler. When this happens, he will be ready to make, not only with an aspiration and intention and an initial and progressive self-abandonment but with the most intense actuality of dynamic self-giving, the complete renunciation of his works to the Supreme Will. By degrees his mind of an imperfect human intelligence will be replaced by a spiritual and illumined mind and that can in the end enter into the supramental Truth-Light; he will then no longer act from his nature of the Ignorance with its three modes of confused and imperfect activity, but from a diviner nature of spiritual calm, light, power and bliss. He will act not from an amalgam of an ignorant mind and will with the drive of a still more ignorant heart of emotion and the desire of the life-being and the urge and instinct of the flesh, but first from a spiritualised self and nature and, last, from a supramental Truth-consciousness and its divine force of supernature.
  15:Thus are made possible the final steps when the veil of Nature is withdrawn and the seeker is face to face with the Master of all existence and his activities are merged in the action of a supreme Energy which is pure, true, perfect and blissful for ever. Thus can he utterly renounce to the supramental Shakti his works as well as the fruits of his works and act only as the conscious instrument of the eternal Worker. No longer giving the sanction, he will rather receive in his instruments and follow in her hands a divine mandate. No longer doing works, he will accept their execution through him by her unsleeping Force. No longer willing the fulfilment of his own mental constructions and the satisfaction of his own emotional desires, he will obey and participate in an omnipotent Will that is also an omniscient Knowledge and a myterious, magical and unfathomable Love and a vast bottomless sea of the eternal Bliss of Existence.

1.09 - Kundalini Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
  15. A Sadhaka should observe perfect discipline in diet. He should take Sattvic food in moderation. A glutton cannot dream of success in Yoga.
  16. Do not fast much. It will produce weakness.

1.09 - SKIRMISHES IN A WAY WITH THE AGE, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  authority and discipline to oppose them--the finest example of this
  is Julius Csar; it is also true politically: just examine the course
  --
  method employed here: the mere discipline of feelings and thoughts
  is little better than nil (--it is in this that the great error of
  --
  by Kant, the antipodes of Goethe); he disciplined himself into a
  harmonious whole, he _created_ himself. Goe the in the midst of an age

1.1.01 - Seeking the Divine, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  You have asked what is the discipline to be followed in order to convert the mental seeking into a living spiritual experience.
  The first necessity is the practice of concentration of your consciousness within yourself. The ordinary human mind has an activity on the surface which veils the real self. But there is another, a hidden consciousness within behind the surface one in which we can become aware of the real self and of a larger, deeper truth of nature, can realise the self and liberate and transform the nature. To quiet the surface mind and begin to live within is the object of this concentration. Of this true consciousness other than the superficial there are two main centres, one in the heart
  --
  The other side of discipline is with regard to the activities of the nature, of the mind, of the life-self or vital, of the physical being. Here the principle is to accord the nature with the inner realisation so that one may not be divided into two discordant parts. There are here several disciplines or processes possible.
  One is to offer all the activities to the Divine and call for the inner guidance and the taking up of one's nature by a Higher

1.1.01 - The Divine and Its Aspects, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
      The distinction between the Transcendental, the Cosmic, the Individual Divine is not my invention, nor is it native to India or to Asia - it is on the contrary a recognised European teaching current in the esoteric tradition of the Catholic Church where it is the authorised explanation of the Trinity, - Father, Son and Holy Ghost, - and it is very well-known to European mystic experience. In essence it exists in all spiritual disciplines that recognise the omnipresence of the Divine - in Indian Vedantic experience and in Mahomedan Yoga (not only the Sufi, but other schools also) - the Mahomedans even speak of not two or three but many levels of the Divine until one reaches the Supreme. As for the idea in itself, surely there is a difference between the individual, the cosmos in space and time, and something that exceeds this cosmic formula or any cosmic formula. There is a cosmic consciousness experienced by many which is quite different in its scope and action from the individual consciousness, and if there is a consciousness beyond the cosmic, infinite and essentially eternal, not merely extended in Time, that also must be different from these two. And if the Divine is or manifests Himself in these three, is it not conceivable that in aspect, in
      His working, He may differentiate Himself so much that we are driven, if we are not to confound all truth of experience, if we are not to limit ourselves to a mere static experience of something indefinable, to speak of a triple aspect of the Divine?

11.03 - Cosmonautics, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Now, the discipline that the physical body is made to undergo at present, in order to accustom itself to high flying, may one day point to the way for a new adaptation and disposition for the body. As it is, the disruption that has been made in the earth atmosphere because of Science's new adventure is also a way to acclimatising the human body to new conditions. The new conditions are becoming even more and more new and the body is being forced to follow suit. At the beginning the result is a rupture but that is the way towards a new disposition, a new dispensation.
   II
  --
   The cosmonauts are teaching us at least the possibility of a new, almost a revolutionary acclimatisation of the body, the capability of the human organs to follow a different rhythm of life in place of the old normal way. We know from the past history of the evolutionary stages of life that the advent of a new species is signalled by a change in the conditions of living, and the change in the habitat involves a change in the form, the organs and functions of the body: that is what is meant by the appearance of a new type of creature adapted to the new conditions. Even so today cosmic travels are forcing the human body to adapt itself to new conditions and it is a very conscious discipline. The change in the body of living beings in the previous stages is due to an unconscious pressure brought to bear upon it by an unconscious Nature. But now the situation is different: man is attempting consciously to surpass himself, he has begun to do it in the physical field with remarkable results and a great promise. True, there is another factor, indeed the major factor behind, within the inner consciousness of man and within the inner regions of the world. As I have said, it is a revolutionary change there that is forcing itself upon the outside and the surface of existence.
   Thus there is a twofold process for the new man to establish himself here. First, of course, there is the psychological or inner change and reorganisation: man's attempt to reach a new status of being and consciousness not in the category of the mere mental but a supramental status. Its nature and character and formation is being probed into by the new spiritual seekers and aspirants. That work is being done from within outward, and from above downward. This however is supplemented, supported, effectuated or materialised by the other attempt from below going upward and from outside going inward. That is the way of science, of the pragmatic man. The one we may say somewhat philosophically, is the Purusha, the conscious being coming down; the other, Prakriti, pushing up, Nature driving upward or inward.

11.08 - Body-Energy, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The Mother spoke once of the body being like a fortress, a strong shelter protecting you against enemy-attacks, the forces that are around roaming in the open spaces, the forces of physical and even moral disruption. The ancients used to refer to the body as a walled city the gates of which are to be carefully guarded. It is also compared to a temple, a firm structure wherein God is to dwell, which is to be kept always clean, trim and tidy. The body itself was worshipped as a holy thing almost as a Divinity by certain schools of spiritual discipline.
   These are, so to say various dimensions of the body; one more, somewhat of a different category, may be added. The body is a battery, an accumulation of energy, of energy and consciousness, of energy-consciousness. We are all familiar with the modern concept of the material particle being concentrated energy: it is tremendously concentrated and that is why it looks as though dead solidity. In reality its stilled high potency harbours almost an immeasurable force of creation and destruction.
   The release of energy, material energy, in matter, is the business of Science and the scientist; the release of consciousness, the energy of consciousness in matter is the business of yoga and the yogi. The tantrik discipline was in a large way occupied with this mystery. It found and developed -its own method and process and its success in its own field is also well recognised.
   The body-content thus is essentially consciousness consolidated, crystallised. The problem then is how to release it. The first thing is that you must be conscious, you, that is to say, your body must be conscious, must be aware always of what it is doing: living, moving, acting; the body must be doing all that consciously, almost voluntarily: there shall be no in voluntary movements. Each physical gesture must know itself by feeling itself in the act. It is not that the mind should know, the mind can have only a memory, but that the limb itself has to pursue its function knowingly, in full awareness. At the beginning there is inevitably a mixture of mental knowing but that is to be cleaned out and over passed

11.09 - Towards the Immortal Body, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Even this is just the beginning, the very first step, the indispensable primary condition, Every part and element of the whole being, down to the material cells of the body itself must be filled with the soul's consciousness, a field suffused with the consciousness of the soul. Next there wil1 come the question of changing the very substance of the constituents. That is the final and crucial discipline. For a pervading soul-consciousness may, by its pressure and influence, bring about the prolongation of life, even indefinitely, but immortality is assured only when the very substance of the material body is changed into its immortal essence.
   Naturally however, the Supreme Grace is always there and if it chooses it can suspend or even cancel all laws and do things as it chooses, but that is a different matter.

1.10 - Aesthetic and Ethical Culture, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  On the other hand, we are tempted to give the name of a full culture to all those periods and civilisations, whatever their defects, which have encouraged a freely human development and like ancient Athens have concentrated on thought and beauty and the delight of living. But there were in the Athenian development two distinct periods, one of art and beauty, the Athens of Phidias and Sophocles, and one of thought, the Athens of the philosophers. In the first period the sense of beauty and the need of freedom of life and the enjoyment of life are the determining forces. This Athens thought, but it thought in the terms of art and poetry, in figures of music and drama and architecture and sculpture; it delighted in intellectual discussion, but not so much with any will to arrive at truth as for the pleasure of thinking and the beauty of ideas. It had its moral order, for without that no society can exist, but it had no true ethical impulse or ethical type, only a conventional and customary morality; and when it thought about ethics, it tended to express it in the terms of beauty, to kalon, to epieikes, the beautiful, the becoming. Its very religion was a religion of beauty and an occasion for pleasant ritual and festivals and for artistic creation, an aesthetic enjoyment touched with a superficial religious sense. But without character, without some kind of high or strong discipline there is no enduring power of life. Athens exhausted its vitality within one wonderful century which left it enervated, will-less, unable to succeed in the struggle of life, uncreative. It turned indeed for a time precisely to that which had been lacking to it, the serious pursuit of truth and the evolution of systems of ethical self- discipline; but it could only think, it could not successfully practise. The later Hellenic mind and Athenian centre of culture gave to Rome the great Stoic system of ethical discipline which saved her in the midst of the orgies of her first imperial century, but could not itself be stoical in its practice; for to Athens and to the characteristic temperament of Hellas, this thought was a straining to something it had not and could not have; it was the opposite of its nature and not its fulfilment.
  This insufficiency of the aesthetic view of life becomes yet more evident when we come down to its other great example, Italy of the Renascence. The Renascence was regarded at one time as pre-eminently a revival of learning, but in its Mediterranean birth-place it was rather the efflorescence of art and poetry and the beauty of life. Much more than was possible even in the laxest times of Hellas, aesthetic culture was divorced from the ethical impulse and at times was even anti-ethical and reminiscent of the licence of imperial Rome. It had learning and curiosity, but gave very little of itself to high thought and truth and the more finished achievements of the reason, although it helped to make free the way for philosophy and science. It so corrupted religion as to provoke in the ethically minded Teutonic nations the violent revolt of the Reformation, which, though it vindicated the freedom of the religious mind, was an insurgence not so much of the reason,that was left to Science,but of the moral instinct and its ethical need. The subsequent prostration and loose weakness of Italy was the inevitable result of the great defect of its period of fine culture, and it needed for its revival the new impulse of thought and will and character given to it by Mazzini. If the ethical impulse is not sufficient by itself for the development of the human being, yet are will, character, self- discipline, self-mastery indispensable to that development. They are the backbone of the mental body.

1.10 - Foresight, #On Education, #The Mother, #Integral Yoga
  Here again the solution is to be found in Yoga. And by yogic discipline one can not only foresee destiny but modify it and change it almost totally. First of all, Yoga teaches us that we are not a single being, a simple entity which necessarily has a single destiny that is simple and logical. Rather we have to acknowledge that the destiny of most men is complex, often to the point of incoherence. Is it not this very complexity which gives us the impression of unexpectedness, of indeterminacy and consequently of unpredictability?
  To solve the problem one must know that, to begin with, all living creatures, and more especially human beings, are made up of a combination of several entities that come together, interpenetrate, sometimes organising themselves and completing each other, sometimes opposing and contradicting one another. Each one of these beings or states of being belongs to a world of its own and carries within it its own destiny, its own determinism. And it is the combination of all these determinisms, which is sometimes very heterogeneous, that results in the destiny of the individual. But as the organisation and relationship of all these entities can be altered by personal discipline and effort of will, as these various determinisms act on each other in different ways according to the concentration of the consciousness, their combination is nearly always variable and therefore unforeseeable.
  For example, the physical or material destiny of a being comes from his paternal and maternal forebears, from the physical conditions and circumstances in which he is born; one should be able to foresee the events of his physical life, his state of health and approximately how long his body will last. But then there comes into play the formation of his vital being (the being of desires and passions, but also of impulsive energy and active will) which brings with it its own destiny. This destiny affects the physical destiny and can alter it completely and often even change it for the worse. For example, if a man born with a very good physical balance, who ought to live in very good health, is driven by his vital to all kinds of excesses, bad habits and even vices, he can in this way partly destroy his good physical destiny and lose the harmony of health and strength which would have been his but for this unfortunate interference. This is only one example. But the problem is much more complex, for, to the physical and vital destinies, there must be added the mental destiny, the psychic destiny, and many others besides.

1.10 - THE MASTER WITH THE BRAHMO DEVOTEES (II), #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  MASTER: "No, it isn't exactly that. One should pass through these disciplines in the beginning. Later one doesn't need the rituals of formal worship or to follow the injunctions."
  After dusk the preacher of the Brahmo Samaj conducted the service from the pulpit.

1.10 - The Secret of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  The distinction is of the greatest importance; for not only does it show that the substance of our religious mentality and discipline goes back to the prehistoric antiquity of the Upanishads, but it justifies the hypothesis that the Vedantins of the Upanishads themselves held it as an inheritance from their Vedic forefa thers. If the Upanishads were only a record of intellectual speculations, the theory of a progression from Vedic materialism to new modes of thought would be entirely probable and no other hypothesis could hold the field without first destroying the rationalistic theory by new and unsuspected evidence. But the moment we perceive that the Upanishads are the result of this ancient & indigenous system of truth-finding, we are liberated from the burden of European examples. Evidently, we have here to deal with phenomena of thought which do not fall within the European scheme of a rapid transition from gross savage superstition to subtle metaphysical speculation. We have phenomena which are either sui generis or, if at any time common to humanity both within and outside India, then more ancient or at any rate earlier in the progression of mind than the modern intellectual methods first universalised by the Hellenic & Latin races; we have an intuitive and experiential method of truth finding, a fixed psychological theory and discipline, a system in which observation & comparison of subjective experiences forms the basis of fixed & verifiable psychological truth, just as nowadays in Europe observation & comparison of objective experiences forms the basis of fixed and verifiable physical truth. The difference between the speculative method and the experiential is that the speculative aims only at logical harmony and, due to the rigid abstract tendency, drives towards new blocks of thought and new mental attitudes; the experiential aims at verification by experience and drives towards the progressive discovery or restatement of eternal truths and their application to varying conditions. The indispensable basis of all Science is the invariability of the same result from the same experiment, given the same conditions; the same experiment with oxygen & hydrogen will always, in whatever age or clime it is applied, have one invariable result, the appearance of water. The indispensable basis of all Yoga is the same invariability in psychological experiments & their results. The same experiment with the limited waking or manifest consciousness and the unlimited unmanifest consciousness from which it is a selection and formation will always, in whatever age or clime it is applied, have the same result, the dissolution, gradual or rapid, complete or partial according to the instruments and conditions of the experiment, of the waking ego into the cosmic consciousness. In each method, physical Science or psychological Science, different Scientists or different teachers may differ as to some of the final generalisations to be drawn from the facts & the most appropriate terms to be used, or invent different instruments in the hope of arriving at a more rapid or a more delicate process, but the facts and the fundamental truths remain common to all, even if stated in different terms, because they are the subjects of a common experience. Now the facts discovered by the Indian method, the duality of Purusha and Prakriti, the triple states of conscious being, the relation between the macrocosm & the microcosm, the fivefold and sevenfold principles of consciousness, the existence of more than one bodily case in which, simultaneously, we dwell, these and a number of other fixed ideas which the modern Yogins hold not as speculative propositions but as observable and verifiable facts of experience, are to be found in the Upanishads already enounced in more ancient formulae and in a slightly different language. The question arises, when did they originate? If they are facts, when were they first discovered? If they are hallucinations, when were the methods of subjective experiment which result so persistently in these hallucinations, first evolved and fixed? Not at the time of the Upanishads, for the Upanishads professedly record the traditional knowledge of older Rishis which is still verifiable by the moderns, prvebhir rishibhir dyo ntanair uta.Then, some time before the composition of the Upanishads, either by the earlier or later Vedic Rishis or by predecessors of the Vedic Rishis or in the interval between the Vedic hymns and the first Vedantic compositions. But for the period between Veda & Vedanta we have no documents, no direct & plain evidence. The question therefore can only be decided by an examination of the Vedic hymns themselves. Only by settling the meaning of Veda can we decide whether the early Vedantins were right in supposing that they were merely restating in more modern terms the substantial ideas & experiences of Vedic Rishis or whether this grand assumption of the Upanishads must take its rank among those pious fictions or willing & half honest errors which have often been immensely helpful to the advance of human knowledge but are none the less impostures upon posterity.
  European scholars believe that they have fixed finally the meaning of Veda. Using as their tools the Sciences of Comparative Philology & Comparative Mythology, itself a part of the strangely termed Science of Comparative Religion, they have excavated for us out of the ancient Veda a buried world, a forgotten civilisation, lost names of kings and nations, wars & battles, institutions, social habits & cultural ideas which the men of Vedantic times & their forerunners never dreamed were lying concealed in the revered & sacred words used daily by them in their worship and the fount and authority for their richest spiritual experiences deepest illuminated musings. The picture these discoveries constitute is a remarkable composition, imposing in its mass, brilliant and attractive in its details. The one lingering objection to them is a possible doubt of the truth of these discoveries, the soundness of the methods used to arrive at them. Are the conclusions of Vedic scholarship so undoubtedly true or so finally authoritative as to preclude a totally different hypothesis even though it may lead possibly to an interpretation which will wash out every colour & negative every detail of this great recovery? We must determine, first, whether the foundations of the European theory of Veda are solid & certain fact or whether it has been reared upon a basis of doubtful inference and conjecture. If the former, the question of the Veda is closed, its problem solved; if the latter, the European results may even then be true, but equally they may be false and replaceable by a more acceptable theory and riper conclusions.

11.11 - The Ideal Centre, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   That is the goal towards which a dedicated centre, that is to say, a spiritually aspiring group should move and labour. And that also is the primary work, the first and foremost for which the centre stands as the field. And this work can be done and has to be achieved through the discipline enunciated in just the previous, our third mantra the fundamental attitude with which the work has to be done. It is said there that the work, consecrated work or service is the prayer of the body. Mind's prayer is expressed in words, body's prayer in-works. Work is the prayer in its dynamic and concrete form, it is the utterance of the physical, the language it knows in order to ask for and seek the union with the Divine. It is the holy ritual expressing and embodying in the physical, material life, one's adoration, one's adhesion to the ideal, to the deity one worships.
   Work or service expressing harmonisation needs to be based, as I have said, upon a higher and higher consciousness. Work done as prayer is the best means of effecting an ascent in consciousness. This is the lesson that each individual of a centre must learn from the very outset and ever afterwards., He must always try to rise in consciousness, reach an ever higher status of being and from there let the work flow, as it were, from a spontaneous spring. As one rises in consciousness and being) naturally and inevitably this consciousness widens and one feels naturally and spontaneously kinship and union with all others. Work or service is then only a dynamic means of achieving and realising the sense of perfect unity of oneself with all other selves.

11.15 - Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   One thing needs to be pointed out here: it is that man is expected to consciously transcend himself and deliver this supermanhood, for it is to be a conscious process, a labour of the wakeful will. That is the great difference which the new transition has brought in. So long evolution was a spontaneous and apparently unconscious process, moving slowly and inadvertently as things in nature normally move. Man rose out of the animal: he simply found himself man one day, there was no conscious effort, no previous knowledge of the change on the part of the animal undergoing the change Likewise the animal came out of its plant origin spontaneously and unwittingly: the plant too evolved out of the inert and inanimate matter through a natural process of slow mutation. But now at the stage of manhood consciousness has become fully conscious, self-conscious, and therefore its further ascension cannot but be conscious, ever more conscious, the result of deliberate energising. This is a process of self-transformation. It has a method, a technique, a whole system of its own. The growth of consciousness, its culture and transformation is the end and purpose of all true education: its highest consummation, its supreme perfection is what is intended by Yoga, the mystic's system of inner discipline.
   We say, then, supramentalisation of consciousness is the goal Nature is aiming at and man striving for: it is the next step that earth and man are taking in their evolutionary urge. Man, however, represents a very crucial stagehe is the dividing line between two hemispherestwo modes of consciousness, two types of creation. As I have said, up to man it is a natural spontaneous unreflecting unconscious evolution: with man it is conscious, deliberate, wilful evolution. What was being done behind the veil in ignorance will now be done openly in full knowledge. The very first result will be the shortening of the time factor. The conscious process increases the tempo, telescopes into decades or years a process or development that would take centuries or more otherwise; in man a growth is achieved in one life that would normally need several lives. The other characteristic result is that when the Supermind establishes itself, there is no more ignorance, it is all light and knowledge. Till the mental range, even at its highest heights it is a mixture of light and darkness, of knowledge and ignorance: there is always an element of doubt, uncertainty or partial perception: there is a groping, a trial and one moves at best from greater darkness to lesser shade. With the Supermind all that changes: the Superman lives always in the full daylight, in the zenith consciousness, in the plenitude of knowledge. He moves from light to light, knowledge to knowledge, no longer bound to the division and duality inherent in the present human consciousness. It may be that man may not at a bound reach the peak of the Supermind: for there are lower ranges, voluntary limitations of the Light, less absolute formulations of the perfect being through which man will have to pass for a greater enrichment of his nature and for the establishment of other orders of luminous existence upon earth. Sri Aurobindo has, in this connection, spoken of the Overmind and the Mind of Light. But these too lie beyond the border of mental twilight and are domains of Light, own delegates of Supermind.

1.11 - WITH THE DEVOTEES AT DAKSHINEWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "If the devotee practises spiritual discipline a little, the guru explains everything to him.
  Then the disciple understands for himself what is real and what is unreal. God alone is real, and the world is illusory.
  --
  "None but the Isvarakotis can return to the plane of relative consciousness after attaining samadhi. Some ordinary men attain samadhi through spiritual discipline; but they do not come back. But when God Himself is born as a man, as an Incarnation, holding in His hand the key to others' liberation, then for the welfare of humanity the Incarnation returns from samadhi to consciousness of the world."
  M. (to himself): "Does the Master hold in his hand the key to man's liberation?"
  --
  "Spiritual discipline is necessary in order to see God. I had to pass through very severe discipline. How many austerities I practised under the bel-tree! I would lie down under it, crying to the Divine Mother, 'O Mother, reveal Thyself to me.' The tears would flow in torrents and soak my body."
  M: "You practised so many austerities, but people expect to realize God in a moment!
  --
  MASTER: "You must practise spiritual discipline a little. It will not do simply to say that milk contains butter. You must let the milk set into curd and then churn it. Only then can you get butter from it. Spiritual aspirants must go into solitude now and then. After acquiring love of God in solitude, they may live in the world. If one is wearing a pair of shoes, one can easily walk over thorns.
  "The most important thing is faith.
  --
  "You are talking about your leading a householder's life. Suppose you are a householder. It rather helps in the practice of spiritual discipline. It is like fighting from inside a fort. The Tantriks sometimes use a corpse in their religious rites. Now and then the dead body frightens them by opening its mouth. That is why they keep fried rice and grams near them, and from time to time they throw some of the grains into the corpse's mouth. Thus pacifying the corpse, they repeat the name of the Deity without any worry. Likewise, the householder should pacify his wife and the other members of his family. He should provide them with food and other necessities. Thus he removes the obstacles to his practice of spiritual discipline.
  "Those who still have a few worldly experiences to enjoy should lead a householder's life and pray to God. That is why Nityananda allowed the worldly to enjoy catfish soup and the warm embrace of a young woman while repeating God's name.
  --
  "The practice of discipline is absolutely necessary. Why shouldn't a man succeed if he practises sadhana? But he doesn't have to work hard if he has real faith-faith in his guru's words. Once Vyasa was about to cross the Jamuna, when the gopis also arrived there, wishing to go to the other side. But no ferryboat was in sight. They said to Vyasa, 'Revered sir, what shall we do now?' 'Don't worry', said Vyasa. 'I will take you across. But I am very hungry. Have you anything for me to eat?' The gopis had plenty of milk, cream, and butter with them. Vyasa ate it all. Then the gopis asked, 'Well, sir, what about crossing the river?' Vyasa stood on the bank of the Jamuna and said, 'O
  Jamuna, if I have not eaten anything today, then may your waters part so that we may all walk to the other side.' No sooner did the sage utter these words than the waters of the Jamuna parted. The gopis were speechless with wonder. 'He ate so much just now,'
  --
  "All men are by no means on the same level. It is said that there are four classes of men: the bound, the struggling, the liberated, and the ever-free. It is also not a fact that all men have to practise spiritual discipline. There are the ever-free and those who achieve perfection through spiritual discipline. Some realize God after much spiritual austerity, and some are perfect from their very birth. Prahlada is an example of the ever-free.
  "Eternally perfect sages like Prahlada also practise meditation and prayer. But they have realized the fruit, God-vision, even before their spiritual practice. They are like gourds and pumpkins, which grow fruit first and then flowers.

1.1.2 - Commentary, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  indicators of a supreme discipline. Truth is its home; and this
  Truth is not merely intellectual verity, - for that is not the sense

1.12 - THE FESTIVAL AT PNIHTI, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "The Divine Mother has revealed to me the essence of the Vednta. It is that Brahman alone is real and the world illusory. The essence of the Git is what you get by repeating the word ten times. The word becomes reversed. It is then 'tagi', which refers to renunciation. The essence of the Git is: 'O man, renounce everything and practise spiritual discipline for the realization of God.' "
  NAVADVIP: "But how can we persuade our minds to renounce?"
  --
  MASTER: "Do you understand the views of teachers like him? According to them, one must first practise spiritual discipline: self-restraint, self-control, forbearance, and the like. Their aim is to attain Nirvna. They are followers of Vednta. They constantly discriminate, saying, 'Brahman alone is real, and the world illusory.' But this is an extremely difficult path. If the world is illusory, then you too are illusory. The teacher who gives the instruction is equally illusory. His words, too, are as illusory as a dream.
  "But this experience is beyond the reach of the ordinary man. Do you know what it is like? If you burn camphor nothing remains. When wood is burnt at least a little ash is left. Finally, after the last analysis, the devotee goes into samdhi. Then he knows nothing whatsoever of 'I', 'you', or the universe.

1.12 - The Significance of Sacrifice, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  - and by the affirmation that the result of such active sacrifice with an equal and desireless mind is liberation from the bondage of works. "He who is satisfied with whatever gain comes to him and equal in failure and success, is not bound even when he acts. When a man liberated, free from attachment, acts for sacrifice, all his action is dissolved," leaves, that is to say, no result of bondage or after-impression on his free, pure, perfect and equal soul. To these passages we shall have to return. They are followed by a perfectly explicit and detailed interpretation of the meaning of yajna in the language of the Gita which leaves no doubt at all about the symbolic use of the words and the psychological character of the sacrifice enjoined by this teaching. In the ancient Vedic system there was always a double sense physical and psychological, outward and symbolic, the exterior form of the sacrifice and the inner meaning of all its circumstances. But the secret symbolism of the ancient Vedic mystics, exact, curious, poetic, psychological, had been long forgotten by this time and it is now replaced by another, large, general and philosophical in the spirit of Vedanta and a later Yoga. The fire of sacrifice, agni, is no material flame, but brahmagni, the fire of the Brahman, or it is the Brahman-ward energy, inner Agni, priest of the sacrifice, into which the offering is poured; the fire is self-control or it is a purified sense-action or it is the vital energy in that discipline of the control of the vital being through the control of the breath which is common to Rajayoga and Hathayoga, or it is the fire of self-knowledge, the flame of the supreme sacrifice. The food eaten as the leavings of the sacrifice is, it is explained, the nectar
  120
  --
  Brahman-fire." The former conceive of the Divine in various forms and powers and seek him by various means, ordinances, dharmas, laws or, as we might say, settled rites of action, self discipline, consecrated works; for the latter, those who already know, the simple fact of sacrifice, of offering whatever work to the Divine itself, of casting all their activities into the unified divine consciousness and energy, is their one means, their one dharma. The means of sacrifice are various; the offerings are of many kinds. There is the psychological sacrifice of self-control and self- discipline which leads to the higher self-possession and self-knowledge. "Some offer their senses into the fires of control, others offer the objects of sense into the fires of sense, and others offer all the actions of the sense and all the actions of the vital force into the fire of the Yoga of self-control kindled by knowledge." There is, that is to say, the discipline which receives the objects of sense-perception without allowing the mind to be disturbed or affected by its sense-activities, the senses themselves becoming pure fires of sacrifice; there is the discipline which stills the senses so that the soul in its purity may appear from behind the veil of mind-action, calm and still; there is the discipline by which, when the self is known, all the actions of the senseperceptions and all the action of the vital being are received into that one still and tranquil soul. The offering of the striver after perfection may be material and physical, dravya-yajna, like that consecrated in worship by the devotee to his deity, or it may be the austerity of his self- discipline and energy of his soul directed to some high aim, tapo-yajna, or it may be some form of Yoga like the Pranayama of the Rajayogins and Hathayogins, or any other yoga-yajna. All these tend to the purification of the being; all sacrifice is a way towards the attainment of the highest.
  The one thing needful, the saving principle constant in all these variations, is to subordinate the lower activities, to diminish the control of desire and replace it by a superior energy, to abandon the purely egoistic enjoyment for that diviner delight

1.12 - The Sociology of Superman, #On the Way to Supermanhood, #Satprem, #Integral Yoga
  This understanding of the great Goal or rather of the next goal, for the development is infinite is one of the keys to collective realization. It takes only a little crack in the human consciousness, a tiny call for air, a very small prayer, one day, without reason, for the new Possibility to rush in and change our whole way of seeing and doing things. It does not expect great efforts or arduous discipline, as we have said; it awaits a moment of abandon, a tiny little cry inside, a little flame that awakens. And once men a few men have tasted that wine, they will never be able to go back to the old routine of suffering.
  What, then, is the role of those who are beginning to understand and perhaps to experience? How does their work fit into the unconscious yoga of humanity? How can the movement spread and accelerate? What sort of collective realization can they bring into the world as a sample of what will be?
  --
  It is therefore probable that for a long time this City under construction will be a place where negative possibilities will be exacerbated as much as the positive ones, under the relentless pressure of the beacon of Truth. And falsehood is skilled at holding on to insignificant details, resistance at sticking to everyday trifles, which become the very sign of refusal. Falsehood knows how to make great sacrifices. It can follow a discipline, extol an ideal, collect merit badges and Brownie points, but it betrays itself in the insignificant that is its last refuge. It is really in matter that the game is played out. This City of the Future is a battlefield, a difficult adventure. What is decided over there with machine guns, guerrilla warfare and glorious deeds is decided here with sordid details and an invisible warfare against falsehood. But a single victory won over petty human egoism is more pregnant with consequences for the earth than the rearranging of all the frontiers of Asia, for this frontier and this egoism are the original barbed wire that divides the world.
  For that matter, the apprentice superman could begin his battle very early, not just in himself but in his children, and not just from their birth but right from their conception.

1.12 - The Superconscient, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  the so-called natural laws that rule our life and the world, and if we want to implement this change through a power of consciousness, then two conditions are required. First, we must work in our own individual body without seeking any escape in the beyond, since this body is the very point of insertion of consciousness into Matter; and secondly, we must seek to discover the principle of consciousness that will have the power to transform Matter. So far, as we can readily see, none of the forms of consciousness or levels of consciousness known to humanity has had the power to bring about this change, neither mental consciousness nor vital consciousness nor physical consciousness. True, through sheer discipline some individuals have managed to defy natural laws and to overcome gravity, cold, hunger, illness, etc. But, first, these were individual changes that could never be passed along, and secondly, they do not really transform Matter: the laws governing the body remain essentially the same, while certain special effects, supernatural in appearance, are superimposed more or less temporarily over nature. Here we can recall the example of another revolutionary yogi, a companion of Sri Aurobindo's, who was once bitten by a rabid dog. Using his power of consciousness, he immediately blocked the effects of the virus and went on with his life as if nothing had happened (let us note in passing that had this yogi been in a perfect state of consciousness, he could not have been bitten in the first place). But one day, during a particularly stormy political meeting, he lost his temper and flew into a rage at one of the speakers.
  A few hours later he was dying in the terrible throes of rabies. His power came only from the control of his consciousness, and the instant his consciousness faltered, everything returned as it was before, because the laws of the body had not been changed, only muzzled. Therefore, the kind of change Sri Aurobindo and Mother envision has nothing to do with acquiring more or less temporary "supernatural" powers and draping them over our natural powers, but with changing man's very nature as well as his physical conditioning; it is not control but actual transformation. Furthermore, if we seek an earth-wide realization, this new principle of existence, which Sri Aurobindo calls supramental, must definitively establish itself among us, at first in a few individuals, then, by contagion, in all those who are ready much as the mental principle and the life principle have become naturally and definitively established on earth. In other words, it involves creating a divine superhumanity on earth, which will no longer be subject to the laws of ignorance, suffering, and decay.
  --
  Since cosmic consciousness and Nirvana do not give us the evolutionary key we are seeking, let us resume our quest, with Sri Aurobindo, where he had left it at Baroda prior to his two great experiences. The first step is the ascent into the Superconscient. As we have said, as silence settles in the seeker's mind, as he quiets his vital and frees himself from his absorption in the physical, the consciousness emerges from the countless activities in which it was indiscernibly commingled, scattered, and it takes on an independent existence. It becomes like a separate being within the being, a compact and increasingly intense Force. And the more it grows, the less it is satisfied with being confined in a body; we notice that it radiates outward, first during sleep, then during meditation, and finally with our eyes wide open. But this outward movement is not just lateral, as it were, toward the universal Mind, universal Vital, and universal Physical; the consciousness also seeks to go upward. This ascending urge may not even be the result of a conscious discipline; it may be a natural and spontaneous need (we should never forget that our efforts in this life are the continuation of many other efforts in many other lives, hence the unequal development of different individuals and the impossibility of setting up fixed rules). We may spontaneously feel something above our head drawing us, like an expanse or a light, or like a magnetic pole that is the origin of all our actions and thoughts, a zone of concentration above our head. The seeker has not silenced his mind to become like a slug; his silence is not dead, but alive; he is tuned in upward because he senses a life there. Silence is not an end but a means, just as learning to read notes is a means to capture music, and there are many kinds of music. Day after day, as his consciousness becomes increasingly concrete, he has hundreds of almost imperceptible experiences springing from this Silence above. He might think about nothing, when suddenly a thought crosses his mind not even a thought, a tiny spark and he knows exactly what he has to do and how he has to do it, down to the smallest detail, as if the pieces of a puzzle were suddenly falling into place, and with a sense of absolute certainty (below, everything is always uncertain, with always at least two solutions to every problem). Or a tiny impulse might strike him: "Go and see so-and-so"; he does, and "coincidentally" this person needs him. Or "Don't do this"; he persists, and has a bad fall. Or for no reason he is impelled toward a certain place, to find the very circumstances that will help him. Or, if some problem has to be solved, he remains immobile, silent, calling above, and the answer comes, clear and irrefutable.
  When he speaks or writes, he can feel very tangibly an expanse above his head, from which he draws his thoughts like the luminous thread of a cocoon; he does not move, simply remaining under the current and transcribing, while nothing stirs in his own head. But if he allows his mind to become the least involved, everything vanishes or, rather, becomes distorted, because the mind tries to imitate the intimations from above (the mind is an inveterate ape) and mistakes its own puny fireworks for true illuminations. The more the seeker learns to listen above and to trust these intimations (which are not commanding and loud but scarcely perceptible, like a breath, more akin to feelings than thoughts, and astonishingly rapid), the more numerous, accurate, and irresistible they will become. Gradually, he will realize that all his acts, even the most insignificant, can be unerringly guided by the silent source above, that all his thoughts originate from there, luminous and beyond dispute, and that a kind of spontaneous knowledge dawns within him. He will begin to live a life of constant little miracles. If mankind only caught a glimpse of what infinite enjoyments, what perfect forces, what luminous reaches of spontaneous knowledge, what wide calms of our being lie waiting for us in the tracts which our animal evolution has not yet conquered, they would leave all and never rest till they had gained these treasures. But the way is narrow, the doors hard to force, and fear, distrust and scepticism are there, sentinels of Nature to forbid the turning away of our feet from less ordinary pastures.173
  --
  What essentially distinguishes the works that come from this plane is what Sri Aurobindo calls a luminous sweep, a sudden flooding of light. The vibration is unlike any other, always eliciting a kind of shock, and then something keeps vibrating long afterward, like a tuning fork. Nevertheless, it seldom remains pure through the entire work, for the movement of the work follows that of consciousness, with its highs and lows, unless it is created even through a special discipline. The last three lines in the Shakespearean passage quoted above fall away from the illumined overhead inspiration; they contain some vital and also some ordinary mental consciousness.
  Along with its beauty, we are also discovering the limits of the illumined mind: illumined poetry produces streams of images and revelatory words (because vision, and even hearing, often open at this stage), almost an avalanche of luxuriant, sometimes incoherent images, as if the consciousness were hard put to contain the flood of light and unaccustomed intensity; it is overwhelmed. Enthusiasm easily changes into exhilaration, and if the rest of the being has not been sufficiently prepared and purified, any of the lower parts can seize hold of the descending light and force and use them for their own ends; this is a frequent snare. Whenever the lower parts of the being, especially the vital, seize upon the luminous flood, they harden it, dramatize it, distort it. There is still power, but compelling and hard while the essence of the illumined mind is joy. Here we could cite the names of many poets and creative geniuses. 193 Furthermore, the substance of the illumined mind is not truly transparent, but only translucent; its light is diffused, somewhat as if it could feel the truth everywhere without concretely touching it; hence the frequent instances of incoherence and vagueness. It is only the beginning of a new birth. Before going higher, more purification is necessary, and above all more peace, more natural equilibrium, and more silence. The higher we ascend in consciousness, the sturdier the equilibrium required.
  --
  There exists in India a secret knowledge based upon sounds and the differences of vibratory modes found on different planes of consciousness. If we pronounce the sound OM, for example, we clearly feel its vibrations enveloping the head centers, while the sound RAM affects the navel center. And since each of our centers of consciousness is in direct contact with a plane, we can, by the repetition of certain sounds (japa), come into contact with the corresponding plane of consciousness.200 This is the basis of an entire spiritual discipline, called "tantric" because it originates from sacred texts known as Tantra. The basic or essential sounds that have the power to establish the contact are called mantras. The mantras, usually secret and given to the disciple by his Guru,201 are of all kinds (there are many levels within each plane of consciousness), and may serve the most contradictory purposes. By combining certain sounds, one can at the lower levels of consciousness generally at the vital level come in contact with the corresponding forces and acquire many strange powers: some mantras can cause death (in five minutes, with violent vomiting), some mantras can strike with precision a particular part or organ of the body, some mantras can cure, some mantras can start a fire, protect, or cast spells. This type of magic, or chemistry of vibrations, derives simply from a conscious handling of the lower vibrations. But there is a higher magic, which also derives from handling vibrations, on higher planes of consciousness. This is poetry, music, the spiritual mantras of the Upanishads and the Veda, the mantras given by a Guru to his disciple to help him come consciously into direct contact with a special plane of consciousness, a force or a divine being. In this case, the sound holds in itself the power of experience and realization it is a sound that makes one see.
  Similarly, poetry and music, which are but unconscious processes of handling these secret vibrations, can be a powerful means of opening up the consciousness. If we could compose conscious poetry or music through the conscious manipulation of higher vibrations, we would create masterpieces endowed with initiatory powers. Instead of a poetry that is a fantasy of the intellect and a nautch-girl of the mind,202 as Sri Aurobindo put it, we would create a mantric music or poetry to bring the gods into our life. 203 For true poetry is action; it opens little inlets in the consciousness we are so walled in, so barricaded! through which the Real can enter. It is a mantra of the Real,204 an initiation. This is what the Vedic rishis and the seers of the Upanishads did with their mantras, which have the power of communicating illumination to one who is ready. 205 This is what Sri Aurobindo has explained in his Future Poetry and what he has accomplished himself in Savitri.

1.13 - Reason and Religion, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  The deepest heart, the inmost essence of religion, apart from its outward machinery of creed, cult, ceremony and symbol, is the search for God and the finding of God. Its aspiration is to discover the Infinite, the Absolute, the One, the Divine, who is all these things and yet no abstraction but a Being. Its work is a sincere living out of the true and intimate relations between man and God, relations of unity, relations of difference, relations of an illuminated knowledge, an ecstatic love and delight, an absolute surrender and service, a casting of every part of our existence out of its normal status into an uprush of man towards the Divine and a descent of the Divine into man. All this has nothing to do with the realm of reason or its normal activities; its aim, its sphere, its process is suprarational. The knowledge of God is not to be gained by weighing the feeble arguments of reason for or against his existence: it is to be gained only by a self-transcending and absolute consecration, aspiration and experience. Nor does that experience proceed by anything like rational scientific experiment or rational philosophic thinking. Even in those parts of religious discipline which seem most to resemble scientific experiment, the method is a verification of things which exceed the reason and its timid scope. Even in those parts of religious knowledge which seem most to resemble intellectual operations, the illuminating faculties are not imagination, logic and rational judgment, but revelations, inspirations, intuitions, intuitive discernments that leap down to us from a plane of suprarational light. The love of God is an infinite and absolute feeling which does not admit of any rational limitation and does not use a language of rational worship and adoration; the delight in God is that peace and bliss which passes all understanding. The surrender to God is the surrender of the whole being to a suprarational light, will, power and love and his service takes no account of the compromises with life which the practical reason of man uses as the best part of its method in the ordinary conduct of mundane existence. Wherever religion really finds itself, wherever it opens itself to its own spirit,there is plenty of that sort of religious practice which is halting, imperfect, half-sincere, only half-sure of itself and in which reason can get in a word,its way is absolute and its fruits are ineffable.
  Reason has indeed a part to play in relation to this highest field of our religious being and experience, but that part is quite secondary and subordinate. It cannot lay down the law for the religious life, it cannot determine in its own right the system of divine knowledge; it cannot school and lesson the divine love and delight; it cannot set bounds to spiritual experience or lay its yoke upon the action of the spiritual man. Its sole legitimate sphere is to explain as best it can, in its own language and to the rational and intellectual parts of man, the truths, the experiences, the laws of our suprarational and spiritual existence. That has been the work of spiritual philosophy in the East andmuch more crudely and imperfectly doneof theology in the West, a work of great importance at moments like the present when the intellect of mankind after a long wandering is again turning towards the search for the Divine. Here there must inevitably enter a part of those operations proper to the intellect, logical reasoning, inferences from the data given by rational experience, analogies drawn from our knowledge of the apparent facts of existence, appeals even to the physical truths of science, all the apparatus of the intelligent mind in its ordinary workings. But this is the weakest part of spiritual philosophy. It convinces the rational mind only where the intellect is already predisposed to belief, and even if it convinces, it cannot give the true knowledge. Reason is safest when it is content to take the profound truths and experiences of the spiritual being and the spiritual life, just as they are given to it, and throw them into such form, order and language as will make them the most intelligible or the least unintelligible to the reasoning mind. Even then it is not quite safe, for it is apt to harden the order into an intellectual system and to present the form as if it were the essence. And, at best, it has to use a language which is not the very tongue of the suprarational truth but its inadequate translation and, since it is not the ordinary tongue either of the rational intelligence, it is open to non-understanding or misunderstanding by the ordinary reason of mankind. It is well-known to the experience of the spiritual seeker that even the highest philosophising cannot give a true inner knowledge, is not the spiritual light, does not open the gates of experience. All it can do is to address the consciousness of man through his intellect and, when it has done, to say, I have tried to give you the truth in a form and system which will make it intelligible and possible to you; if you are intellectually convinced or attracted, you can now seek the real knowledge, but you must seek it by other means which are beyond my province.

1.13 - The Lord of the Sacrifice, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Nature, the impersonal and infinite in life, the impersonal and infinite in his own subjectivity, the less he is bound by his ego and by the circle of the finite, the more he feels a sense of largeness, peace, pure happiness. The pleasure, joy, satisfaction which the finite by itself can give or the ego in its own right attain, is transitory, petty and insecure. To dwell entirely in the ego-sense and its finite conceptions, powers, satisfactions is to find this world for ever full of transience and suffering, anityam asukham; the finite life is always troubled by a certain sense of vanity for this fundamental reason that the finite is not the whole or the highest truth of life; life is not entirely real until it opens into the sense of the infinite. It is for this reason that the Gita opens its gospel of works by insisting on the Brahmic consciousness, the impersonal life, that great object of the discipline of the ancient sages. For the impersonal, the infinite, the One in which all
  The Lord of the Sacrifice

1.13 - THE MASTER AND M., #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  MASTER: "Every woman is a mother to me. Achalananda used to stay here now and then. He would drink a great deal of consecrated wine. Hearing about my attitude toward women, he stubbornly justified his own views. He insisted again and again: 'Why should you not recognize the attitude of a "hero" toward women? Won't you admit the injunctions of iva? iva Himself is the author of the Tantra, which prescribes various disciplines, including the "heroic".' I said to him: 'But, my dear sir, I don't know. I don't like these ideas. To me every woman is a mother.'
  "Achalananda did not support his own children. He said to me, 'God will support them.' I said nothing. But this is the way I felt about it: 'Who will support your children? I hope your renunciation of wife and children is not a way of earning money. People will think you are a holy man because you have renounced everything: so they will give you money. In that way you will earn plenty of money.'
  --
  "People practise various Tantrik disciplines to acquire supernatural powers. How mean such people are! Krishna said to Arjuna, 'Friend, by acquiring one of the eight siddhis you may add a little to your power, but you will not be able to realize Me.' One cannot get rid of maya as long as one exercises supernatural powers. And maya begets egotism.
  "Body and wealth are impermanent. Why go to so much trouble for their sakes? Just think of the plight of the hathayogis. Their attention is fixed on one ideal only-longevity. They do not aim at the realization of God at all. They practise such exercises as washing out the intestines, drinking milk through a tube, and the like, with that one aim in view.
  --
  Sri Ramakrishna reflected a moment and said softly: "Shall I tell you what it is like? It is like water. . . . One understands all this through spiritual discipline.
  "Believe in the form of God. It is only after attaining Brahmajnana that one sees non-duality, the oneness of Brahman and Its akti. Brahman and akti are identical, like fire and its power to burn. When a man thinks of fire, he must also think of its power to burn. Again, when he thinks of the power to burn, he must also think of fire. Further, Brahman and akti are like milk and its whiteness, water and its wetness.
  --
  Ishan intended to retire to a solitary place and practise a special discipline of the Gayatri, through which Brahman is invoked. But the Master said that the Knowledge of Brahman was not possible without the complete destruction of worldliness. Further, he said that it was impossible for a man totally to withdraw his mind from the objects of the senses in the Kaliyuga, when his life was dependent on food. That is why the Master discouraged people from attempting the Vedic worship of Brahman and asked them to worship akti, the Divine Mother, who is identical with Brahman.
  MASTER (to Ishan): "Why do you waste your time simply repeating 'Neti, neti'? Nothing whatsoever can be specified about Brahman, except that It exists.
  --
  "There is no harm in chewing betel-leaf, eating fish, smoking, or rubbing the body with oil. What will one achieve by renouncing only these things? The one thing needful is the renunciation of 'woman and gold'. That renunciation is the real and supreme renunciation. Householders should go into solitude now and then, to practise spiritual discipline in order to cultivate devotion to God; they should renounce mentally. But the sannyasi should renounce both mentally and physically.
  "I once said to Keshab, 'How can a typhoid patient be cured if he remains in a room where a pitcher of water and a jar of pickles are kept?' Now and then one should live in solitude ".
  --
  Sri Ramakrishna had heard that Ishan was building a house on the bank of the Ganges for the practice of spiritual discipline. He asked Ishan eagerly: "Has the house been built? Let me tell you that the less people know of your spiritual life, the better it will be for you. Devotees endowed with sattva meditate in a secluded corner or in a forest, or withdraw into the mind. Sometimes they meditate inside the mosquito net."
  Now and then Ishan invited Hazra to his house. Hazra had a craze for outward purity.
  --
  "One should first realize God through spiritual discipline in solitude, and then live in the world. Only then can one be a King Janaka. What can you achieve otherwise?
  "Further, take the case of iva. He has everything-Kartika, Ganesa, Lakshmi, and Sarasvati. Still, sometimes He dances in a state of divine fervour, chanting the name of Rma, and sometimes He is absorbed in samdhi."

1.14 - INSTRUCTION TO VAISHNAVS AND BRHMOS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "What can a man achieve through mere scholarship? What is needed is prayer and spiritual discipline. Gauri of Indesh was both a scholar and a devotee. He was a worshipper of the Divine Mother. Now and then he would be overpowered with spiritual fervour. When he chanted a hymn to the Mother, the pundits would seem like earthworms beside him. I too would be overcome with ecstasy.
  "At first he was a bigoted worshipper of akti. He used to pick up tulsi leaves with a couple of sticks, so as not to touch them with his fingers. (All laugh.) Then he went home. When he came back he didn't behave that way any more. He gave remarkable interpretations of Hindu mythology. He would say that the ten heads of Ravana represented the ten organs. Kumbhakarna was the symbol, of tamas, Ravana of rajas, and Bibhishana of sattva. That was why Bibhishana obtained favour with Rma."
  --
  He said: "Why this special discipline of the Gayatri? Why this jumping from this roof to that? Who told him to do it? Perhaps he is doing it of his own accord. . . . Well, he will practise a little of that discipline."
  The previous day Sri Ramakrishna had discouraged Ishan about Vedic worship, saying that it was not suitable for the Kaliyuga. He had asked Ishan to worship God as the Divine Mother.
  --
  MASTER: "Yes, they are. But they also accept the path of devotion. The fact is that in the Kaliyuga one cannot wholly follow the path laid down in the Vedas. Once a man said to me that he would perform the Purascharana of the Gayatri. I said: 'Why don't you do that according to the Tantra? In the Kaliyuga the discipline of Tantra is very efficacious.'
  "It is extremely difficult to perform the rites enjoined in the Vedas. Further, at the present time people lead the life of slaves It is said that those who serve others for twelve years or so become slaves. They acquire the traits of those they serve. While serving their masters they acquire the rajas, the tamas, the spirit of violence, the love of luxury, and the other traits of their masters. Not only do they serve their masters, but they also enjoy a pension after their term of service is over.
  --
  MASTER (to M.): "Once I thought, 'Why should I be one-sided?' Therefore I was initiated into Vaishnavism in Vrindvan and took the garb of a Vaishnava monk. I spent three days practising the Vaishnava discipline. Again, at Dakshineswar I was initiated into the mystery of Rm worship. I painted my forehead with a long mark and put on a string with a diamond round my neck. But after a few days I gave them up.
  "A certain man had a tub. People would come to him to have their clothes dyed. The tub contained a solution of dye. Whatever colour a man wanted for his cloth, he would get by dipping the cloth in the tub. One man was amazed to see this and said to the dyer, 'Please give me the dye you have in your tub.' "
  --
  MASTER: "The aspirant, while practising spiritual discipline, looks upon the world as a 'framework of illusion'. Again, after the attainment of Knowledge, the vision of God, this very world becomes to him a 'mansion of mirth'.
  "It is written in the books of the Vaishnavas: 'God can be attained through faith alone; reasoning pushes Him far away.' Faith alone!
  --
  "When the heart becomes pure through the practice of spiritual discipline, then one rightly feels that God alone is the Doer. He alone has become mind, life, and intelligence. We are only His instruments. Thou it is that holdest the elephant in the mire; Thou, that helpest the lame man scale the loftiest hill.
  "When your heart becomes pure, then you will realize that it is God who makes us perform such rites as the Purascharana.
  --
  MASTER: "I feel very happy when I see Shivanath. He always seems to be absorbed in the bliss of bhakti. Further, a man who is respected by so many surely possesses some divine power. But he has one great defect: he doesn't keep his word. Once he said to me that, he would come to Dakshineswar, but he neither came nor sent me word. That is not good. It is said that truthfulness alone constitutes the spiritual discipline of the Kaliyuga. If a man clings tenaciously to truth he ultimately realizes God. Without this regard for truth, one gradually loses everything. If by chance I say that I will go to the pine-grove, I must go there even if there is no further need of it, lest I lose my attachment to truth. After my vision of the Divine Mother, I prayed to Her, taking a flower in my hands: 'Mother, here is Thy knowledge and here is Thy ignorance. Take them both, and give me only pure love. Here is Thy holiness and here is Thy unholiness. Take them both, Mother, and give me pure love. Here is Thy good and here is Thy evil. Take them both, Mother, and give me pure love. Here is Thy righteousness, and here is Thy unrighteousness. Take them both, Mother, and give me pure love.' I mentioned all these, but I could not say: 'Mother, here is Thy truth and here is Thy falsehood. Take them both.' I gave up everything at Her feet but could not bring myself to give up truth."
  Soon the service began according to the rules of the Brahmo Samaj. The preacher was seated on the dais. After the opening prayer he recited holy texts of the Vedas and was joined by the congregation in the invocation to the Supreme Brahman. They chanted in chorus: "Brahman is Truth, Knowledge, and Infinity. It shines as Bliss and Immortality.
  --
  "Is there, then, no hope for householders? Certainly there is. They must practise spiritual discipline in solitude for some days. Thus they will acquire knowledge and devotion. Then it will not hurt them to lead the life of the world. But when you practise discipline in solitude, keep yourself entirely away from your family. You must not allow your wife, son, daughter, mother, father, sister, brother, friends, or relatives near you.
  While thus practising discipline in solitude, you should think: 'I have no one else in the world. God is my all.' You must also pray to Him, with tears in your eyes, for knowledge and devotion.
  "If you ask me how long you should live in solitude away from your family, I should say that it would be good for you if you could spend even one day in such a manner. Three days at a time are still better. One may live in solitude for twelve days, a month, three months, or a year, according to one's convenience and ability. One hasn't much to fear if one leads the life of a householder after attaining knowledge and devotion.
  --
  "The mind is like milk. If you keep the mind in the world, which is like water, then the milk and water will get mixed. That is why people keep milk in a quiet place and let it set into curd, and then churn butter from it. Likewise, through spiritual discipline practised in solitude, churn the butter of knowledge and devotion from the milk of the mind. Then that butter can easily be kept in the water of the world. It will not get mixed with the world. The mind will float detached on the water of the world."
  Vijay had just returned from Gaya, where he had spent a long time in solitude and holy company. He had put on the ochre robe of a monk and was in an exalted state of mind, always indrawn. He was sitting before the Master with his head bent down, as if absorbed in some deep thought.
  --
  "But work without any selfish motive is good. It does not create any worry. But it is very difficult to be totally unselfish. We may think that our work is selfless, but selfishness comes, unknown to us, from no one knows where. But if a man has already undergone great spiritual discipline, then as a result of it he may be able to do work without any selfish motive. After the vision of God a man can easily do unselfish work.
  In most cases action drops away after the attainment of God. Only a few, like Nrada, work to bring light to mankind.

1.14 - The Principle of Divine Works, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
   works? It is the question of Arjuna,2 but answered from a standpoint other than that from which Arjuna had put it. The motive cannot be personal desire on the intellectual, moral, emotional level, for that has been abandoned, - even the moral motive has been abandoned, since the liberated man has passed beyond the lower distinction of sin and virtue, lives in a glorified purity beyond good and evil. It cannot be the spiritual call to his perfect self-development by means of disinterested works, for the call has been answered, the development is perfect and fulfilled. His motive of action can only be the holding together of the peoples, cikrs.ur lokasangraham. This great march of the peoples towards a far-off divine ideal has to be held together, prevented from falling into the bewilderment, confusion and utter discord of the understanding which would lead to dissolution and destruction and to which the world moving forward in the night or dark twilight of ignorance would be too easily prone if it were not held together, conducted, kept to the great lines of its discipline by the illumination, by the strength, by the rule and example, by the visible standard and the invisible influence of its Best. The best, the individuals who are in advance of the general line and above the general level of the collectivity, are the natural leaders of mankind, for it is they who can point to the race both the way they must follow and the standard or ideal they have to keep to or to attain. But the divinised man is the Best in no ordinary sense of the word and his influence, his example must have a power which that of no ordinarily superior man can exercise. What example then shall he give? What rule or standard shall he uphold?
  In order to indicate more perfectly his meaning, the divine

1.14 - The Secret, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  The last steps of the descent take place beyond the subconscient, in our evolutionary past, in our former, prehistorical consciousness, at the level where, for the first time in the world, life emerged from what seemed to be death; that is, at the border between the material inconscient and the physical consciousness the witness and residue of that original birth in our body. The organs and cells of our body have their own type of highly organized, efficient consciousness, which knows how to choose, to receive or to reject, and which can be manipulated once we have reached a sufficient yogic development. If it were merely a question of improving life's present conditions, the ordinary yogic consciousness would be enough: extension of life at will, immunity against diseases, and even a lasting youth are but some of the frequent results of that discipline. But, as we have said, we seek to change life, not just to improve its facade. Beneath our present physical consciousness lies a physical subconscient, the product of life's evolution in Matter, which keeps a record of all the old habits of life, of which the worst is the habit of dying its reflexes, its fears, its contractions, and above all its habits of closure, as if it had retained the memory of the many protective shells it had to build around itself in order to protect its growth. In the very depths of this physical subconscient, where every form of consciousness or memory seems to die out, one reaches the bedrock, the initial Shell, the underlying Death from which life wrenched itself free. It is something very hard and very vast, so vast and so hard that the Vedic rishis called it "the infinite rock." This is the Inconscient. It is a wall or perhaps a door.
  It is the bottom, or perhaps merely a crust. Moreover, it may not be completely dead or unconscious, for it does not feel like something negatively inert, but like something positively negative, as it were, something that refuses, that says No to life:

1.14 - The Structure and Dynamics of the Self, #Aion, #Carl Jung, #Psychology
  1): "Therefore, as it seems, it is the greatest of all disciplines to
  know oneself; for when a man knows himself, he knows God."

1.15 - LAST VISIT TO KESHAB, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  MASTER: "It is extremely difficult to practise spiritual discipline and at the same time lead a householder's life. There are many handicaps: disease, grief, poverty, misunderstanding with one's wife, and disobedient, stupid, and stubborn children. I don't have to give you a list of them.
  "But still there is a way out. One should pray to God, going now and then into solitude, and make efforts to realize Him."

1.15 - The Supramental Consciousness, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  What, then, is this Power? Any concentration releases a subtle heat; this is well known to those who have practiced yoga disciplines (tapasya, or yogic discipline, means literally "that which produces heat"). The supramental power is a heat of this kind, only infinitely more intense, within the cells of the body. It is the heat released by the awakening of the Consciousness-Force in Matter: It's as if our spiritual life were made of silver, explains the Mother, while the supramental life is made of gold; as if the whole spiritual life here 279
  280
  --
  This immobility within movement is the basis of all the supramental being's activities. It is the practical premise of any discipline leading to the Supermind, perhaps even the premise of any effective action in this world. We have already said that immobility
  an inner immobility, that is has the power to dissolve vibrations, and that if we are able to remain perfectly still inside, without the slightest reaction, we can even stop attacks by animals or by men. This power of immobility can only be attained after we have begun to come into contact with the great Silence behind, when we can, at will, step back and withdraw far, far away, thousands of miles away from all immediate circumstances. We must be able to be utterly outside life in order to control the inner substance of life. What is remarkable, yet quite natural after all, is that this supramental Power cannot be attained unless one is completely outside, completely seated upon that eternal Foundation, outside time and outside space, as if supreme Dynamism could come only from the supreme Immobility. However paradoxical this fact may seem, it still makes sense practically. One can understand that if the ordinary consciousness, which is upset by the slightest breeze, were to come in contact with this "warm gold dust," it would fall to pieces and disintegrate instantly. Only complete Immobility can bear this Movement. This is what was so striking to those who saw Sri Aurobindo: it was not only the light in his eyes (as is also the case with the Mother), but that kind of immobile immensity one felt near him, so compact, so tangible, as if one had entered a physical infinity. One then understood spontaneously, without needing further practical proof, why a cyclone could not enter his room.

1.16 - Man, A Transitional Being, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  such as The Life Divine, his fundamental "philosophical" work and spiritual vision of evolution; The Synthesis of Yoga, in which he describes the various stages and experiences of the integral yoga, and surveys all the past and present yogic disciplines; the Essays on the Gita, which expounds his philosophy of action; The Secret of the Veda, with a study of the origins of language; and The Ideal of Human Unity and The Human Cycle, which approach evolution from its sociological and psychological standpoints and examine the future possibilities of human societies. He had found
  301
  --
  that with such consciousness she knew of Sri Aurobindo's existence long before meeting him physically and coming to join him in Pondicherry. Between the ages of eleven and thirteen, she explains, a series of psychic and spiritual experiences revealed to me not only the existence of God, but man's possibility of finding Him and revealing Him integrally in consciousness and action, and of manifesting Him on earth in a divine life. This revelation, along with the practical discipline for achieving it, were given to me during my body's sleep by several teachers, some of whom I met afterwards on the physical plane. Later on, as the inner and outer development progressed, my spiritual and psychic relationship with one of these beings became increasingly clear and rich. . . . The moment I saw Sri Aurobindo, I
  knew it was he who had come to do the work on earth and that it was with him I was to work. The "transformation" was under way. It was the Mother who took charge of the Ashram when Sri Aurobindo retired into complete solitude in 1926, and it is she who would continue the Work after his departure in 1950. The Mother's consciousness and mine are the same.312 It is quite significant that the living synthesis of East and West, which Sri Aurobindo already symbolized, would become perfected by this meeting between East and West, as if the world could only be fulfilled by the coming together of the two poles of existence, Consciousness and Force, Spirit and Earth, He and She forever.

1.16 - The Suprarational Ultimate of Life, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  What account are the higher parts of mans being, those finer powers in him that more openly tend to the growth of his divine nature, to make with this vital instinct or with its gigantic modern developments? Obviously, their first impulse must be to take hold of them and dominate and transform all this crude life into their own image; but when they discover that here is a power apart, as persistent as themselves, that it seeks a satisfaction per se and accepts their impress to a certain extent, but not altogether and, as it were, unwillingly, partially, unsatisfactorily,what then? We often find that ethics and religion especially, when they find themselves in a constant conflict with the vital instincts, the dynamic life-power in man, proceed to an attitude of almost complete hostility and seek to damn them in idea and repress them in fact. To the vital instinct for wealth and wellbeing they oppose the ideal of a chill and austere poverty; to the vital instinct for pleasure the ideal not only of self-denial, but of absolute mortification; to the vital instinct for health and ease the ascetics contempt, disgust and neglect of the body; to the vital instinct for incessant action and creation the ideal of calm and inaction, passivity, contemplation; to the vital instinct for power, expansion, domination, rule, conquest the ideal of humility, self-abasement, submission, meek harmlessness, docility in suffering; to the vital instinct of sex on which depends the continuance of the species, the ideal of an unreproductive chastity and celibacy; to the social and family instinct the anti-social ideal of the ascetic, the monk, the solitary, the world-shunning saint. Commencing with discipline and subordination they proceed to complete mortification, which means when translated the putting to death of the vital instincts, and declare that life itself is an illusion to be shed from the soul or a kingdom of the flesh, the world and the devil,accepting thus the claim of the unenlightened and un disciplined life itself that it is not, was never meant to be, can never become the kingdom of God, a high manifestation of the Spirit.
  Up to a certain point this recoil has its uses and may easily even, by tapasy, by the law of energy increasing through compression, develop for a time a new vigour in the life of the society, as happened in India in the early Buddhist centuries. But beyond a certain point it tends, not really to kill, for that is impossible, but to discourage along with the vital instincts the indispensable life-energy of which they are the play and renders them in the end inert, feeble, narrow, unelastic, incapable of energetic reaction to force and circumstance. That was the final result in India of the agelong pressure of Buddhism and its supplanter and successor, Illusionism. No society wholly or too persistently and pervadingly dominated by this denial of the life dynamism can flourish and put forth its possibilities of growth and perfection. For from dynamic it becomes static and from the static position it proceeds to stagnation and degeneration. Even the higher being of man, which finds its account in a vigorous life dynamism, both as a fund of force to be transmuted into its own loftier energies and as a potent channel of connection with the outer life, suffers in the end by this failure and contraction. The ancient Indian ideal recognised this truth and divided life into four essential and indispensable divisions, artha, kma, dharma, moka, vital interests, satisfaction of desires of all kinds, ethics and religion, and liberation or spirituality, and it insisted on the practice and development of all. Still it tended not only to put the last forward as the goal of all the rest, which it is, but to put it at the end of life and its habitat in another world of our being, rather than here in life as a supreme status and formative power on the physical plane. But this rules out the idea of the kingdom of God on earth, the perfectibility of society and of man in society, the evolution of a new and diviner race, and without one or other of these no universal ideal can be complete. It provides a temporary and occasional, but not an inherent justification for life; it holds out no illumining fulfilment either for its individual or its collective impulse.
  Let us then look at this vital instinct and life dynamism in its own being and not merely as an occasion for ethical or religious development and see whether it is really rebellious in its very nature to the Divine. We can see at once that what we have described is the first stage of the vital being, the infrarational, the instinctive; this is the crude character of its first native development and persists even when it is trained by the growing application to it of the enlightening reason. Evidently it is in this natural form a thing of the earth, gross, earthy, full even of hideous uglinesses and brute blunders and jarring discords; but so also is the infrarational stage in ethics, in aesthetics, in religion. It is true too that it presents a much more enormous difficulty than these others, more fundamentally and obstinately resists elevation, because it is the very province of the infrarational, a first formulation of consciousness out of the Inconscient, nearest to it in the scale of being. But still it has too, properly looked at, its rich elements of power, beauty, nobility, good, sacrifice, worship, divinity; here too are highreaching gods, masked but still resplendent. Until recently, and even now, reason, in the garb no longer of philosophy, but of science, has increasingly proposed to take up all this physical and vital life and perfect it by the sole power of rationalism, by a knowledge of the laws of Nature, of sociology and physiology and biology and health, by collectivism, by State education, by a new psychological education and a number of other kindred means. All this is well in its own way and in its limits, but it is not enough and can never come to a truly satisfying success. The ancient attempt of reason in the form of a high idealistic, rational, aesthetic, ethical and religious culture achieved only an imperfect discipline of the vital man and his instincts, sometimes only a polishing, a gloss, a clothing and mannerising of the original uncouth savage. The modern attempt of reason in the form of a broad and thorough rational, utilitarian and efficient instruction and organisation of man and his life is not succeeding any better for all its insistent but always illusory promise of more perfect results in the future. These endeavours cannot indeed be truly successful if our theory of life is right and if this great mass of vital energism contains in itself the imprisoned suprarational, if it has, as it then must have, the instinctive reaching out for something divine, absolute and infinite which is concealed in its blind strivings. Here too reason must be overpassed or surpass itself and become a passage to the Divine.
  The first mark of the suprarational, when it intervenes to take up any portion of our being, is the growth of absolute ideals; and since life is Being and Force and the divine state of being is unity and the Divine in force is God as Power taking possession, the absolute vital ideals must be of that nature. Nowhere are they wanting. If we take the domestic and social life of man, we find hints of them there in several forms; but we need only note, however imperfect and dim the present shapes, the strivings of love at its own self-finding, its reachings towards its absolute the absolute love of man and woman, the absolute maternal or paternal, filial or fraternal love, the love of friends, the love of comrades, love of country, love of humanity. These ideals of which the poets have sung so persistently, are not a mere glamour and illusion, however the egoisms and discords of our instinctive, infrarational way of living may seem to contradict them. Always crossed by imperfection or opposite vital movements, they are still divine possibilities and can be made a first means of our growth into a spiritual unity of being with being. Certain religious disciplines have understood this truth, have taken up these relations boldly and applied them to our souls communion with God; and by a converse process they can, lifted out of their present social and physical formulas, become for us, not the poor earthly things they are now, but deep and beautiful and wonderful movements of God in man fulfilling himself in life. All the economic development of life itself takes on at its end the appearance of an attempt to get rid of the animal squalor and bareness which is what obligatory poverty really means, and to give to man the divine ease and leisure of the gods. It is pursued in a wrong way, no doubt, and with many ugly circumstances, but still the ideal is darkly there. Politics itself, that apparent game of strife and deceit and charlatanism, can be a large field of absolute idealisms. What of patriotism,never mind the often ugly instincts from which it starts and which it still obstinately preserves,but in its aspects of worship, self-giving, discipline, self-sacrifice? The great political ideals of man, monarchy, aristocracy, democracy, apart from the selfishnesses they serve and the rational and practical justifications with which they arm themselves, have had for their soul an ideal, some half-seen truth of the absolute and have carried with them a worship, a loyalty, a loss of self in the idea which have made men ready to suffer and die for them. War and strife themselves have been schools of heroism; they have preserved the heroic in man, they have created the katriys tyaktajvit of the Sanskrit epic phrase, the men of power and courage who have abandoned their bodily life for a cause; for without heroism man cannot grow into the Godhead; courage, energy and strength are among the very first principles of the divine nature in action. All this great vital, political, economic life of man with its two powers of competition and cooperation is stumbling blindly forward towards some realisation of power and unity,in two divine directions, therefore. For the Divine in life is Power possessed of self-mastery, but also of mastery of His world, and man and mankind too move towards conquest of their world, their environment. And again the Divine in fulfilment here is and must be oneness, and the ideal of human unity however dim and far off is coming slowly into sight. The competitive nation-units are feeling, at times, however feebly as yet, the call to cast themselves into a greater unified cooperative life of the human race.
  No doubt all is still moving, however touched by dim lights from above, on a lower half rational half infrarational level, clumsily, coarsely, in ignorance of itself and as yet with little nobility of motive. All is being worked out very crudely by the confused clash of life-forces and the guidance of ideas that are half-lights of the intellect, and the means proposed are too mechanical and the aims too material; they miss the truth that the outer life-result can only endure if it is founded on inner realities. But so life in the past has moved always and must at first move. For life organises itself at first round the ego-motive and the instinct of ego-expansion is the earliest means by which men have come into contact with each other; the struggle for possession has been the first crude means towards union, the aggressive assertion of the smaller self the first step towards a growth into the larger self. All has been therefore a half-ordered confusion of the struggle for life corrected by the need and instinct of association, a struggle of individuals, clans, tribes, parties, nations, ideas, civilisations, cultures, ideals, religions, each affirming itself, each compelled into contact, association, strife with the others. For while Nature imposes the ego as a veil behind which she labours out the individual manifestation of the spirit, she also puts a compulsion on it to grow in being until it can at last expand or merge into a larger self in which it meets, harmonises with itself, comprehends in its own consciousness, becomes one with the rest of existence. To assist in this growth Life-Nature throws up in itself ego-enlarging, ego-exceeding, even ego-destroying instincts and movements which combat and correct the smaller self-affirming instincts and movements,she enforces on her human instrument impulses of love, sympathy, self-denial, self-effacement, self-sacrifice, altruism, the drive towards universality in mind and heart and life, glimmerings of an obscure unanimism that has not yet found thoroughly its own true light and motive-power. Because of this obscurity these powers, unable to affirm their own absolute, to take the lead or dominate, obliged to compromise with the demands of the ego, even to become themselves a form of egoism, are impotent also to bring harmony and transformation to life. Instead of peace they seem to bring rather a sword; for they increase the number and tension of conflict of the unreconciled forces, ideas, impulses of which the individual human consciousness and the life of the collectivity are the arena. The ideal and practical reason of man labours to find amidst all this the right law of life and action; it strives by a rule of moderation and accommodation, by selection and rejection or by the dominance of some chosen ideas or powers to reduce things to harmony, to do consciously what Nature through natural selection and instinct has achieved in her animal kinds, an automatically ordered and settled form and norm of their existence. But the order, the structure arrived at by the reason is always partial, precarious and temporary. It is disturbed by a pull from below and a pull from above. For these powers that life throws up to help towards the growth into a larger self, a wider being, are already reflections of something that is beyond reason, seeds of the spiritual, the absolute. There is the pressure on human life of an Infinite which will not allow it to rest too long in any formulation,not at least until it has delivered out of itself that which shall be its own self-exceeding and self-fulfilment.

1.16 - WITH THE DEVOTEES AT DAKSHINESWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  M. had been visiting Sri Ramakrishna for the past two years. Since he had been educated along English lines, he had acquired a fondness for Western philosophy and science, and had liked to hear Keshab and other scholars lecture. Sri Ramakrishna would address him now and then as the "Englishman". Since coming to Sri Ramakrishna, M. had lost all relish for lectures and for books written by English scholars. The only thing that appealed to him now was to see the Master day and night, and hear the words that fell from his blessed lips. M. constantly dwelt on certain of Sri Ramakrishna's sayings. The Master had said, "One can certainly see God through the practice of spiritual discipline", and again, "The vision of God is the only goal of human life."
  MASTER (to M.): "If you practise only a little, someone will come forward to tell you the right path. Observe the ekadasi.
  --
  It was the last day of the Bengali month and the day of the full moon. M. was going to spend a few days with the Master practising spiritual discipline. The Master had said to him, "If an aspirant practises a little spiritual discipline, then someone comes forward to help him."
  The Master had said to M: "You should not eat every day at the guesthouse of the Kli temple. The guesthouse is intended to supply free food to monks and the destitute.
  --
  "There is one sect that prescribes spiritual discipline in company with women. I was once taken to the women belonging to the Kartabhaja sect. They all sat around me. I addressed them as 'mother'. At that they whispered among themselves: 'He is still a pravartaka. He doesn't know the way.' According to that sect the pravartaka is the beginner. Then comes the sadhaka, the struggling aspirant, and last of all the siddha of the siddha, the supremely perfect. A woman walked over to Vaishnavcharan and sat near him. Asked about it, he answered, 'She feels just like a young girl.' One quickly strays from the religious path by looking on woman as wife: But to regard her as mother is a pure attitude."
  Some of the devotees took leave of the Master, saying that they were going to visit the temple of Kli and several of the other temples.
  --
  The Master came down to the plane of the sense world and spoke to M., expressing his abhorrence for those who, while practising spiritual discipline, enjoyed sex-life.
  MASTER: "Aren't you ashamed of yourself? You have children, and still you enjoy intercourse with your wife. Don't you hate yourself for thus leading an animal life? Don't you hate yourself for dallying with a body which contains only blood, phlegm, filth, and excreta? He who contemplates the Lotus Feet of God looks on even the most beautiful woman as mere ash from the cremation ground. To enjoy a body which will not last and which consists of such impure ingredients as intestines, bile, flesh, and bone! Aren't you ashamed of yourself?"

1.17 - M. AT DAKSHINEWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  M: "Sir, is there no spiritual discipline leading to realization of the Impersonal God?"
  MASTER: "Yes, there is. But the path is extremely difficult. After intense austerities the rishis of olden times realized God as their inner most consciousness and experienced the real nature of Brahman. But how hard they had to work! They went out of their dwellings in the early morning and all day practised austerities and meditation.
  --
  "But an aspirant cannot succeed in this form of spiritual discipline if his mind is stained with worldliness even in the slightest degree. The mind must withdraw totally from all objects of form, taste, smell, touch, and sound. Only thus does it become pure. The Pure Mind is the same as the Pure tman. But such a mind must be altogether free from 'woman and gold'. When it becomes pure, one has another experience. One realizes: 'God alone is the Doer, and I am His instrument.' One does not feel oneself to be absolutely necessary to others either in their misery or in their happiness.
  "Once a wicked man beat into unconsciousness a monk who lived in a monastery. On regaining consciousness he was asked by his friends, 'Who is feeding you milk?' The monk said, 'He who beat me is now feeding me.' "
  --
  M: "Isn't it possible to develop both jnna and bhakti by the practice of spiritual discipline?"
  MASTER: "Through the path of bhakti a man may attain them both. If it is necessary, God gives him the Knowledge of Brahman. But a highly qualified aspirant may develop both jnna and bhakti at the same time. Such is the case with the Isvarakotis-Chaitanya for example. But the case of ordinary devotees is different.
  --
  In the morning the Master and M. were conversing alone under the bel-tree. The Master told him many secrets of spiritual discipline, exhorting him to renounce "woman and gold". He further said that the mind at times becomes one's guru.
  After his midday meal the Master went to the Panchavati wearing a beautiful yellow robe. Two or three Vaishnava monks were there, clad in the dress of their sect.
  --
  "Why should it not be possible to practice the discipline of the formless God? But it is very difficult to follow that path. One cannot follow it without renouncing 'woman and gold'. There must be complete renunciation, both inner and outer. You cannot succeed in this path if you have the slightest trace of worldliness.
  "It is easy to worship God with form. But it is not easy as all that.
  "One should not discuss the discipline of the Impersonal God or the path of knowledge with a bhakta. Through great effort perhaps he is just cultivating a little devotion. You will injure it if you explain away everything as a mere dream.
  "Kabir was a worshipper of the Impersonal God. He did not believe in iva, Kli, or Krishna. He used to make fun of them and say that Kli lived on the offerings of rice and banana, and that Krishna danced like a monkey when the gopis clapped their hands. ( All laugh).
  --
  Sri Ramakrishna stood up. There was silence all around, distrubed only the by the gentle rustling of the pine-needless and the murmuring of the Ganges. The Master went to the Panchavati and then to his room, talking all the while with M. The disciple followed him, fascinated. At the Panchavati Sri Ramakrishan touched with his forehead the raised platform around the banyan-tree. This was the place of his intense spiritual discipline, where he had wept bitterly for the vision of the Divine Mother, where he had held intimate communion with Her, and where he had seen many divine forms.
  The maser and M. passed the cluster of bakul-tress and came to the nahabat. Hazara awas there. The master said to him:" Don't eat too much, and give up this craze for outer cleanliness. People with a craze do not attain Knowledge. Follow conventions only as much as necessary. Don't go to excess." The Master entered his room and sat on the couch.
  --
  SURENDRA (embarrassed): "Here and there we saw the babajis in the woods practising spiritual discipline in solitude."
  MASTER: "Did you give them anything?"
  --
  "At Syamakunda and Radhakunda I saw the holy men living in small mud huts. Facing away from the road lest their eyes should fall on men, they were engaged in spiritual discipline. One should visit the 'Twelve Grove'.
  "I went in to samdhi at the sight of the image of Bankuvihari. In that state I wanted to touch it. I did not want to visit Govindaji twice. At Mathura I dreamt of Krishna as the cowherd boy. Hriday dnd Mathur Babu had the same dream.
  --
  MASTER: "That is true. Distress of mind disappears for ever. I shall tell you a few things about yoga. But you see, the mother bird doesn't break the shell until the chick inside the egg is matured. The egg is hatched in the fullness of time. It is necessary to practise some spiritual discipline. The guru no doubt does everything for the disciple; but at the end he makes the disciple work a little himself. When cutting down a big tree, a man cuts almost through the trunk; then he stands aside for a moment, and the tree falls down with a crash.
  "The farmer brings water to his field through a canal from the river. He stands aside when only a little digging remains to be done to connect the field with the water. Then the earth becomes soaked and falls of itself, and the water of the river pours into the canal in torrents.
  --
  "Through the practice of spiritual discipline one attains perfection, by the grace of God.
  But one must also labour a little. Then one sees God and enjoys bliss. If a man hears that a jar filled with gold is buried at a certain place, he rushes there and begins to dig.

1.17 - Religion as the Law of Life, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  Since the infinite, the absolute and transcendent, the universal, the One is the secret summit of existence and to reach the spiritual consciousness and the Divine the ultimate goal and aim of our being and therefore of the whole development of the individual and the collectivity in all its parts and all its activities, reason cannot be the last and highest guide; culture, as it is understood ordinarily, cannot be the directing light or find out the regulating and harmonising principle of all our life and action. For reason stops short of the Divine and only compromises with the problems of life, and culture in order to attain the Transcendent and Infinite must become spiritual culture, something much more than an intellectual, aesthetic, ethical and practical training. Where then are we to find the directing light and the regulating and harmonising principle? The first answer which will suggest itself, the answer constantly given by the Asiatic mind, is that we shall find it directly and immediately in religion. And this seems a reasonable and at first sight a satisfying solution; for religion is that instinct, idea, activity, discipline in man which aims directly at the Divine, while all the rest seem to aim at it only indirectly and reach it with difficulty after much wandering and stumbling in the pursuit of the outward and imperfect appearances of things. To make all life religion and to govern all activities by the religious idea would seem to be the right way to the development of the ideal individual and ideal society and the lifting of the whole life of man into the Divine.
  A certain pre-eminence of religion, the overshadowing or at least the colouring of life, an overtopping of all the other instincts and fundamental ideas by the religious instinct and the religious idea is, we may note, not peculiar to Asiatic civilisations, but has always been more or less the normal state of the human mind and of human societies, or if not quite that, yet a notable and prominent part of their complex tendencies, except in certain comparatively brief periods of their history, in one of which we find ourselves today and are half turning indeed to emerge from it but have not yet emerged. We must suppose then that in this leading, this predominant part assigned to religion by the normal human collectivity there is some great need and truth of our natural being to which we must always after however long an infidelity return. On the other hand, we must recognise the fact that in a time of great activity, of high aspiration, of deep sowing, of rich fruit-bearing, such as the modern age with all its faults and errors has been, a time especially when humanity got rid of much that was cruel, evil, ignorant, dark, odious, not by the power of religion, but by the power of the awakened intelligence and of human idealism and sympathy, this predominance of religion has been violently attacked and rejected by that portion of humanity which was for that time the standard bearer of thought and progress, Europe after the Renascence, modern Europe.

1.17 - The Divine Birth and Divine Works, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
   permanent, vital, universal effect of Buddhism and Christianity has been the force of their ethical, social and practical ideals and their influence even on the men and the ages which have rejected their religious and spiritual beliefs, forms and disciplines; later
  Hinduism which rejected Buddha, his sangha and his dharma, bears the ineffaceable imprint of the social and ethical influence of Buddhism and its effect on the ideas and the life of the race, while in modern Europe, Christian only in name, humanitarianism is the translation into the ethical and social sphere and the aspiration to liberty, equality and fraternity the translation into the social and political sphere of the spiritual truths of
  Christianity, the latter especially being effected by men who aggressively rejected the Christian religion and spiritual discipline and by an age which in its intellectual effort of emancipation tried to get rid of Christianity as a creed. On the other hand the life of Rama and Krishna belongs to the prehistoric past which has come down only in poetry and legend and may even be regarded as myths; but it is quite immaterial whether we regard them as myths or historical facts, because their permanent truth and value lie in their persistence as a spiritual form, presence, influence in the inner consciousness of the race and the life of the human soul. Avatarhood is a fact of divine life and consciousness which may realise itself in an outward action, but must persist, when that action is over and has done its work, in a spiritual influence; or may realise itself in a spiritual influence and teaching, but must then have its permanent effect, even when the new religion or discipline is exhausted, in the thought, temperament and outward life of mankind.
  We must then, in order to understand the Gita's description of the work of the Avatar, take the idea of the Dharma in its fullest, deepest and largest conception, as the inner and the outer law by which the divine Will and Wisdom work out the spiritual evolution of mankind and its circumstances and results in the life of the race. Dharma in the Indian conception is not merely the good, the right, morality and justice, ethics; it is the whole government of all the relations of man with other beings, with
  --
  In the teaching of the Gita, which is more catholic and complex than other specialised teachings and disciplines, these things assume a larger meaning. For the unity here is the allembracing Vedantic unity by which the soul sees all in itself and itself in all and makes itself one with all beings. The dharma
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1.17 - The Transformation, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  we know all the methods for attaining Nirvana; realizing the cosmic Spirit; finding the soul; conquering gravity, hunger, cold, sleep and illnesses; leaving one's body at will; or prolonging life. Everyone can achieve these feats; the way is well charted, and the stages have been described by the seers or the Hindu shastras for thousands of years. It is merely a question of discipline and patience and proper timing. But the transformation is something no one has ever done, an entirely unknown journey, like traveling through a country that does not yet exist. Perhaps it is something equivalent to what happened when the first mental forms began to emerge in the world of Matter and Life.
  How could the first semi-animal organism that received these mental vibrations understand and describe what was happening to it, and,

1.18 - Asceticism, #Initiation Into Hermetics, #Franz Bardon, #Occultism
  In the interest of his mago-mystic development, the magician must be moderate in eating and drinking, and observe a reasonable mode of life. It is impossible to fix precise rules or prescriptions, the magic way of life being quite individual. Each and all must know best what agrees or disagrees with them. It is a sacred duty to keep the balance everywhere. There are three kinds of asceticism: (1), intellectual or mental asceticism, (2) psychic or astral asceticism, 93) physical or material asceticism. The first kind has to do with the discipline of thoughts, the second kind is engaged in ennobling the soul through control of passions and instincts, and the third kind is concerned with harmonizing the body through a moderate and natural way of life.
  Without these three kinds of asceticism, which must be developed at the same tie and parallel to each other, a correct magical rise is unthinkable. To avoid any one-sided development, none of the three kinds may be neglected, and none of them may prevail. Further information about how to accomplish this task will be given in the practical training course of this book.

1.18 - M. AT DAKSHINESWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Therefore, you see, spiritual discipline is necessary. When the Awattha tree is a mere sapling, it must be enclosed by a fence; otherwise the cattle will eat it. But the fence may be taken away when the trunk grows thick and strong. Then even an elephant tied to the tree cannot harm it.
  Necessity of spiritual discipline
  "Therefore at the beginning the aspirant should go into solitude now and then. Spiritual discipline is necessary. You want to eat rice; suppose you sit down somewhere and say, 'Wood contains fire and fire cooks rice.' Can saying it cook the rice? You must get two pieces of wood and by rubbing them together bring out the fire.
  "By eating siddhi one becomes intoxicated and feels happy. But suppose you haven't eaten the stuff or done anything else with it; you simply sit down somewhere and mutter, 'Siddhi! siddhi!' Will that intoxicate you or make you happy?
  --
  "It is no doubt necessary to practise spiritual discipline; but there are two kinds of aspirants. The nature of the one kind is like that of the young monkey, and the nature of the other kind is like that of the kitten. The young monkey, with great exertion, somehow clings to its mother. Likewise, there are some aspirants who think that in order to realize God they must repeat His name a certain number of times, meditate on Him for a certain period, and practise a certain amount of austerity. An aspirant of this kind makes his own efforts to catch hold of God. But the kitten, of itself, cannot cling to its mother. It lies on the ground and cries, 'Mew, mew!' It leaves everything to its mother. The mother cat sometimes puts it on a bed, sometimes on the roof behind a pile of wood. She carries the kitten in her mouth hither and thither. The kitten doesn't know how to cling to the mother. Likewise, there are some aspirants who cannot practise spiritual discipline by calculating about japa or the period of meditation. All that they do is cry to God with yearning hearts. God hears their cry and cannot keep Himself away. He reveals Himself to them."
  At noon the host wished to feed the Master and the devotees. Sri Ramakrishna was smilingly pacing the room. Now and then he exchanged a few words with the musician.
  --
  MASTER (to the Tantrik): "It is a part of the Tantrik discipline to drink wine from a human skull. This wine is called 'karana'. Isn't that so?"
  TANTRIK: "Yes, sir."
  --
  Sri Ramakrishna was sitting in his room. M. was still staying with the Master, devoting his time to the practice of spiritual discipline. He had been spending a great part of each day in prayer and meditation under the bel-tree, where the Master had performed great austerities and had seen many wonderful visions of God.
  Master exhorts M. not to reason & Different attitudes toward God MASTER (to M.): "Don't reason any more. In the end, reasoning only injures the aspirant. One should assume a particular attitude toward God while praying to Him-the attitude of friend or servant or son or 'hero'.

1.18 - The Importance of our Conventional Greetings, etc., #Magick Without Tears, #Aleister Crowley, #Philosophy
  Need I remind you how urgent the wish to escape will assuredly become, how fantastic are the mind's devices and excuses, amounting often to deliberate revolt? In Kandy I broke away in a fury, and dashed down to Colombo with the intention of painting the very air as red as the betel- spittle on the pavements! But after three days of futile search for satisfying debauchery I came back to my horses, and, sure enough, it was merely that I had gone stale; the relaxation soothed and steadied me; I resumed the discipline with redoubled energy, and Dhyana dawned before a week had elapsed.
  I mention this because it is the normal habit of the mind to organize these counter-attacks that makes their task so easy. What you need is a mind that will help rather than hinder your Work by its normal function.

1.18 - The Infrarational Age of the Cycle, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  But even within the communities themselves reason and spirituality at this stage are always hampered and endangered by existing in a milieu and atmosphere not their own. The lite, the classes in charge of these powers, are obliged to throw them into forms which the mass of human ignorance they lead and rule will accept, and both reason and spirituality tend to be stifled by these forms, to get stereotyped, fossilised, void of life, bound up from their natural play. Secondly, since they are after all part of the mass, these higher enlightened elements are themselves much under the influence of their infrarational parts and do not, except in individuals, arrive at the entirely free play of the reason or the free light of the spirit. Thirdly, there is always the danger of these elements gravitating downward to the ignorance below or even collapsing into it. Nature guards herself by various devices for maintaining the tradition of intellectual and spiritual activity in the favoured classes; here she makes it a point of honour for them to preserve and promote the national culture, there she establishes a preservative system of education and discipline. And in order that these things may not degenerate into mere traditionalism, she brings in a series of intellectual or spiritual movements which by their shock revivify the failing life and help to bring about a broadening and an enlarging and to drive the dominant reason or spirituality deeper down into the infrarational mass. Each movement indeed tends to petrify after a shorter or longer activity, but a fresh shock, a new wave arrives in time to save and regenerate. Finally, she reaches the point when, all immediate danger of relapse overcome, she can proceed to her next decisive advance in the cycle of social evolution. This must take the form of an attempt to universalise first of all the habit of reason and the application of the intelligence and intelligent will to life. Thus is instituted the rational age of human society, the great endeavour to bring the power of the reason and intelligence to bear on all that we are and do and to organise in their light and by their guiding force the entire existence of the race.
  ***

1.19 - Equality, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
   accept equally all the touches of the world pleasurable or painful without attachment or disturbance which is a necessary element in the discipline of the Gita. Therefore, even if we begin with the tamasic recoil, - which is not at all necessary, - it can only be as a first incitement to a greater endeavour, not as a permanent pessimism. The real discipline begins with the movement to mastery over these things from which we were first inclined merely to flee. It is here that the possibility of a kind of rajasic equality comes in, which is at its lowest the strong nature's pride in selfmastery, self-control, superiority to passion and weakness; but the Stoic ideal seizes upon this point of departure and makes it the key to an entire liberation of the soul from subjection to all weakness of its lower nature. As the tamasic inward recoil is a generalisation of Nature's principle of jugupsa or self-protection from suffering, so the rajasic upward movement is a generalisation of Nature's other principle of the acceptance of struggle and effort and the innate impulse of life towards mastery and victory; but it transfers the battle to the field where alone complete victory is possible. Instead of a struggle for scattered outward aims and transient successes, it proposes nothing less than the conquest of Nature and the world itself by a spiritual struggle and an inner victory. The tamasic recoil turns from both the pains and pleasures of the world to flee from them; the rajasic movement turns upon them to bear, master and rise superior to them. The Stoic self- discipline calls desire and passion into its embrace of the wrestler and crushes them between its arms, as did old Dhritarashtra in the epic the iron image of Bhima. It endures the shock of things painful and pleasurable, the causes of the physical and mental affections of the nature, and breaks their effects to pieces; it is complete when the soul can bear all touches without being pained or attracted, excited or troubled.
  It seeks to make man the conqueror and king of his nature.
  --
  To be freed from wrath and passion and fear and attraction is repeatedly stressed as a necessary condition of the liberated status, and for this we must learn to bear their shocks, which cannot be done without exposing ourselves to their causes. "He who can bear here in the body the velocity of wrath and desire, is the Yogin, the happy man." Titiks.a, the will and power to endure, is the means. "The material touches which cause heat and cold, happiness and pain, things transient which come and go, these learn to endure. For the man whom these do not trouble nor pain, the firm and wise who is equal in pleasure and suffering, makes himself apt for immortality." The equalsouled has to bear suffering and not hate, to receive pleasure and not rejoice. Even the physical affections are to be mastered by endurance and this too is part of the Stoic discipline. Age, death, suffering, pain are not fled from, but accepted and vanquished by a high indifference.1 Not to flee appalled from Nature in her
  Dhras tatra na muhyati, says the Gita; the strong and wise soul is not perplexed, troubled or moved by them. But still they are accepted only to be conquered, jara-maran.a-moks.aya yatanti.
  --
  But the Gita accepts this Stoic discipline, this heroic philosophy, on the same condition that it accepts the tamasic recoil,
  - it must have above it the sattwic vision of knowledge, at its root the aim at self-realisation and in its steps the ascent to the divine Nature. A Stoic discipline which merely crushed down the common affections of our human nature, - although less dangerous than a tamasic weariness of life, unfruitful pessimism and sterile inertia, because it would at least increase the power and self-mastery of the soul, - would still be no unmixed good, since it might lead to insensibility and an inhuman isolation without giving the true spiritual release. The Stoic equality is justified as an element in the discipline of the Gita because it can be associated with and can help to the realisation of the free immutable Self in the mobile human being, param dr.s.t.va, and to status in that new self-consciousness, es.a brahm sthitih..
  "Awakening by the understanding to the Highest which is beyond even the discerning mind, put force on the self by the self to make it firm and still, and slay this enemy who is so hard to assail, Desire." Both the tamasic recoil of escape and the rajasic movement of struggle and victory are only justified when they look beyond themselves through the sattwic principle to the self-knowledge which legitimises both the recoil and the struggle.

1.19 - THE MASTER AND HIS INJURED ARM, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Surely I am not outside Thy universe. I am bereft of knowledge. I am without discipline. I have no devotion. I know nothing. Thou must be gracious and reveal Thyself to me.' "
  Thus the Master taught the devotees how to pray. They were deeply touched. Tears filled Mahimacharan's eyes.
  --
  Hard discipline for sannyasi
  "But it is extremely harmful for a sannyasi. He must not look even at the portrait of a woman. A monk enjoying a woman is like a man swallowing the spittle he has already spat out. A sannyasi must not sit near a woman and talk to her, even if she is intensely pious. No, he must not talk to a woman even though he may have controlled his passion.

1.200-1.224 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  The individual is perceptible to others who cannot perceive divine force. Restrictions and discipline are for other individuals and not for the liberated.
  Free-will is implied in the scriptural injunctions to be good. It implies overcoming fate. It is done by wisdom. The fire of wisdom consumes all actions. Wisdom is acquired by association with the wise, or rather, its mental atmosphere.

1.2.01 - The Call and the Capacity, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  This Yoga implies not only the realisation of God, but an entire consecration and change of the inner and outer life till it is fit to manifest a divine consciousness and become part of a divine work. This means an inner discipline far more exacting and difficult than mere ethical and physical austerities. One must not enter on this path, far vaster and more arduous than most ways of Yoga, unless one is sure of the psychic call and of one's readiness to go through to the end.
  By readiness I did not mean capacity but willingness. If there is the will within to face all difficulties and go through, no matter how long it takes, then the path can be taken.
  --
  I cannot see any ground for such a conclusion; it is contrary to all experience. Europeans throughout the centuries have practised with success spiritual disciplines which were akin to
  Oriental Yogas and have followed too ways of the inner life which came to them from the East. Their non-Oriental nature did not stand in their way. The approach and experiences of
  Plotinus and the European mystics who derived from him were identical, as has been shown recently, with the approach and experiences of one type of Indian Yoga. Especially, since the introduction of Christianity Europeans have followed its mystic disciplines which were one in essence with those of Asia, however much they may have differed in forms, names and symbols.
  The Call and the Capacity
  If the question be of Indian Yoga itself in its own characteristic forms, here too the supposed inability is contradicted by experience. In early times Greeks and Scythians from the West as well as Chinese and Japanese and Cambodians from the East followed without difficulty Buddhist or Hindu disciplines; at the present day an increasing number of occidentals have taken to
  Vedantic or Vaishnava or other Indian spiritual practices and this objection of incapacity or unsuitableness has never been made either from the side of the disciples or from the side of the Masters. I do not see, either, why there should be any such unbridgeable gulf; for there is no essential difference between spiritual life in the East and spiritual life in the West, - what difference there is has always been of names, forms and symbols or else of the emphasis laid on one special aim or another or on one side or another of psychological experience. Even here differences are often alleged which do not exist or else are not so great as they appear. I have seen it alleged by a Christian writer

12.09 - The Story of Dr. Faustus Retold, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Also we know there are some types or lines of sadhana in which the spiritual discipline, it is said, needs a human sacrifice, to complete the full course of such a discipline at the end one has to offer a human sacrificekill a human beinga young boy, because.. because he has a sweet soul.
   We need not be shocked; after all, the phenomenon is symbolic. The rites represent a psychological operation. A human being, a young boy sacrificed means whatever is most developed in you, whatever is aspiring, whatever is beautiful, is offered to the Divine. In fact, all rituals and ceremonies, all pujas are symbolic, that is to say, representations on the physical plane of inner movementsspiritual efforts. It is true some of them, to us moderns, appear revolting and reprehensible but we must remember these ceremonies if they were physically practised were done millenniums ago when humanity was quite young and had not emerged very much out of the animal existence. The life in that early stage of consciousness had to pursue for bare subsistence a mode of living that is un-understandable to the consciousness of today. The human aspiration however was still present there and made use of these normal modalities of life to express and embody itself.

1.20 - RULES FOR HOUSEHOLDERS AND MONKS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "The obstacle to yoga is 'woman and gold'. Yoga is possible when the mind becomes pure. The seat of the mind is between the eyebrows; but its look is fixed on the navel and the organs of generation and evacuation, that is to say, on 'woman and gold'. But through spiritual discipline the same mind looks upward.
  Spiritual discipline
  "What are the spiritual disciplines that give the mind its upward direction? One learns all this by constantly living in holy company. The rishis of olden times lived either in solitude or in the company of holy persons; therefore they could easily renounce 'woman and gold' and 'fix their minds on God. They had no fear nor did they mind the criticism of others.
  Will-power needed for renunciation
  --
  "A man practises spiritual discipline, but his mind is on 'woman and gold'-it is turned toward enjoyment. Therefore, in his case, the spiritual discipline does not produce the right result.
  "Hazra used to practise much japa and austerity here. But in the country he has his wife, children, and land. Therefore along with his Spiritual discipline he carried on the business of a broker. Such people cannot be true to their word. One moment they say they will give up fish, but the next moment they break their vow.
  "Is there anything that a man will not do for money? He will even compel a brahmin or a holy man to carry a load.
  --
  "At the sight of rich people Hazra would call them to him. He would give them long lectures. He would say to them: 'You see Rkhl and the other youngsters. They do not practise any spiritual discipline. They simply wander about merrily.'
  "A man may live in a mountain cave, smear his body with ashes, observe fasts; and practise austere discipline; but if his mind dwells on worldly objects, on 'woman and gold', I say, 'Shame on him!' But I say that a man is blessed indeed who eats, drinks, and roams about, but who keeps his mind free from 'woman and gold'.
  (Pointing to Mani Mallick) "There is no picture of a holy man at his house. Divine feeling is awakened through such pictures."
  --
  "Think of the sun and of ten jars filled with water. The sun is reflected in each jar. At first you see one real sun and ten reflected ones. If you break nine of the jars, there will remain only the real sun and one reflection. Each jar represents a jiva. Following the reflection one can find the real sun. Through the individual soul one can reach the Supreme Soul. Through spiritual discipline the individual soul can get the vision of the Supreme Soul. What remains when the last jar is broken cannot be described.
  Ignorance, knowledge, and Supreme Wisdom
  --
  A young man of twenty-seven or twenty-eight, known as Thakur Dada, entered the room with a few friends and saluted the Master. He lived at Baranagore and was the son of a brahmin pundit. He was practising the kathakata in order to earn money to meet his family's expenses. At one time he had been seized with the spirit of renunciation and had gone away from his family. Even now he practised spiritual discipline at home.
  MASTER: "Have you come on foot? Where do you live?"

1.20 - TANTUM RELIGIO POTUIT SUADERE MALORUM, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The Grand Augur, in his ceremonial robes, approached the shambles and thus addressed the pigs. How can you object to the? I shall fatten you for three months. I shall discipline myself for ten days and fast for three. I shall strew fine grass and place you bodily upon a carved sacrificial dish. Does not this satisfy you?
  Then, speaking from the pigs point of view, he continued: It is better perhaps after all, to live on bran and escape from the shambles.

1.20 - The End of the Curve of Reason, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  If it be objected that to bring about this result in its completeness the liberty of the individual will have to be destroyed or reduced to an almost vanishing quantity, it might be answered that the right of the individual to any kind of egoistic freedom as against the State which represents the mind, the will, the good and interest of the whole community, sarva brahma, is a dangerous fiction, a baneful myth. Individual liberty of life and actioneven if liberty of thought and speech is for a time conceded, though this too can hardly remain unimpaired when once the socialistic State has laid its grip firmly on the individual,may well mean in practice an undue freedom given to his infrarational parts of nature, and is not that precisely the thing in him that has to be thoroughly controlled, if not entirely suppressed, if he is to become a reasonable being leading a reasonable life? This control can be most wisely and effectively carried out by the collective reason and will of the State which is larger, better, more enlightened than the individuals; for it profits, as the average individual cannot do, by all the available wisdom and aspiration in the society. Indeed, the enlightened individual may well come to regard this collective reason and will as his own larger mind, will and conscience and find in a happy obedience to it a strong delivery from his own smaller and less rational self and therefore a more real freedom than any now claimed by his little separate ego. It used already to be argued that the disciplined German obeying the least gesture of the policeman, the State official, the military officer was really the freest, happiest and most moral individual in all Europe and therefore in the whole world. The same reasoning in a heightened form might perhaps be applied to the drilled felicities of Fascist Italy and Nazi Germany. The State, educating and governing the individual, undertakes to intellectualise, ethicise, practicalise and generally perfect him and to see to it that he remains, whether he will or no, always and in all thingsstrictly on the lines approved by the Stateintellectual, ethical, practical and thoroughly perfect.
  The pity of it is that this excellent theory, quite as much as the individualist theory that ran before it, is sure to stumble over a discrepancy between its set ideas and the actual facts of human nature; for it ignores the complexity of mans being and all that that complexity means. And especially it ignores the soul of man and its supreme need of freedom, of the control also of his lower members, no doubt,for that is part of the total freedom towards which he is struggling,but of a growing self-control, not a mechanical regulation by the mind and will of others. Obedience too is a part of its perfection,but a free and natural obedience to a true guiding power and not to a mechanised government and rule. The collective being is a fact; all mankind may be regarded as a collective being: but this being is a soul and life, not merely a mind or a body. Each society develops into a sort of sub-soul or group-soul of this humanity and develops also a general temperament, character, type of mind, evolves governing ideas and tendencies that shape its life and its institutions. But the society has no discoverable common reason and will belonging alike to all its members; for the group-soul rather works out its tendencies by a diversity of opinions, a diversity of wills, a diversity of life, and the vitality of the group-life depends largely upon the working of this diversity, its continuity, its richness. Since that is so, government by the organised State must mean always government by a number of individuals,whether that number be in theory the minority or the majority makes in the end little fundamental difference. For even when it is the majority that nominally governs, in fact it is always the reason and will of a comparatively few effective men and not really any common reason and will of all that rules and regulates things with the consent of the half-hypnotised mass.1 There is no reason to suppose that the immediate socialisation of the State would at all alter, the mass of men not being yet thoroughly rationalised and developed minds, this practical necessity of State government.

1.2.1.03 - Psychic and Esoteric Poetry, #Letters On Poetry And Art, #Sri Aurobindo, #Integral Yoga
  It is not easy to say whether the poems are esoteric; for these words esoteric and exoteric are rather ill-defined in their significance. One understands the distinction between exoteric and esoteric religion that is to say, on one side, creed, dogma, mental faith, religious worship and ceremony, religious and moral practice and discipline, on the other an inner seeking piercing beyond the creed and dogma and ceremony or finding their hidden meaning, living deeply within in spiritual and mystic experience. But how shall we define an esoteric poetry? Perhaps what deals in an occult way with the occult may be called esoteric e.g., the Bird of Fire, Trance, etc. The Two Moons2 is, it is obvious, desperately esoteric. But I dont know whether an intimate spiritual experience simply and limpidly told without veil or recondite image can be called esoteric for the word usually brings the sense of something kept back from the ordinary eye, hidden, occult. Is Nirvana for instance an esoteric poem? There is no veil or symbol there it tries to state the experience as precisely and overtly as possible. The experience of the psychic fire and psychic discrimination is an intimate spiritual experience, but it is direct and simple like all psychic things. The poem which expresses it may easily be something deeply inward, esoteric in that sense, but simple, unveiled and clear, not esoteric in the more usual sense. I rather think, however, the term esoteric poem is a misnomer and some other phraseology would be more accurate.
  30 April 1935

1.21 - A DAY AT DAKSHINESWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Therefore one needs spiritual discipline.
  "Yes, spiritual discipline is necessary. You should know that a man becomes easily attached to a woman. A woman naturally loves a man, and a man also naturally loves a woman. Therefore both fall speedily from their spiritual ideal. But it also must be said that there is a great advantage in leading the life of a householder. In case of urgent necessity a man may live with his wife.
  (Smiling) "Well, M., why are you smiling?"

1.22 - ADVICE TO AN ACTOR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "Just as you practise much in order to sing, dance, and play on instruments, so one should practise the art of fixing the mind on God. One should practise regularly such disciplines as worship, japa, and meditation.
  "Are you married? Any children?"
  --
  MASTER: "Proof? God can be seen. By practising spiritual discipline one sees God, through His grace. The rishis directly realized the Self. One cannot know the truth about God through science. Science gives us information only about things perceived by the senses, as for instance: this material mixed with that material gives such and such a result, and that material mixed with this material gives such and such a result.
  "For this reason a man cannot comprehend spiritual things with his ordinary intelligence.
  --
  He practised spiritual discipline and, at the time of meditation, heard various sounds-the sound of a gong, and so on. He had travelled in different parts of India and he visited the Master now and then.
  Narayan was a school boy sixteen or seventeen years old. He often visited the Master, who was very fond of him.
  --
  "I said to Keshab: 'It is extremely difficult to realize God while leading a worldly life. How can a typhoid patient be cured if he is kept in a room where tamarind, pickle, and jars of water are kept? Therefore one should go into solitude now and then to practise spiritual discipline. When the trunk of a tree becomes thick and strong, an elephant can be tied to it; but a young sapling is eaten by cattle.' That is why Keshab would say in his lectures, 'Live in the world after being streng thened in spiritual life.'
  (To the devotees) "You see, Keshab was a great scholar. He lectured in English. Many people honoured him. Queen Victoria herself talked to him. But when Keshab came here he would be bare-bodied and bring some fruit, as one should when visiting a holy man.
  --
  In other words, after the practice of hard spiritual discipline, one or two have the vision of God, through His grace, and are liberated. Then the Divine Mother claps Her hands in joy and exclaims, 'Bravo! There they go!' "
  HARI: "But this play of God is our death."

1.2.2 - The Place of Study in Sadhana, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  Study is of importance only if you study in the right way and with the turn for knowledge and mental discipline. What is the use of studying French if you go on always making the same mistakes and having the same inaccurate and slovenly hold of the language?
  ***
  --
  I see no objection to his going on with his studies,whether they will be of any use to him for a life of sadhana will depend on the spirit in which he does them. The really important thing is to develop a state of consciousness in which one can live in the Divine and act from it on the physical world. A mental training and discipline, knowledge of men and things, culture, capacities of a useful kind are a preparation that the sadhak would be all the better for having,even though they are not the one thing indispensable. Education in India gives very little of these things; but if one knows how to study without caring much for the form or for mere academic success, the life of the student can be used for the purpose.
  ***

1.23 - FESTIVAL AT SURENDRAS HOUSE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  After the music the Master sat with the devotees. Just then Niranjan arrived and prostrated himself before him. At the very sight of this beloved disciple the Master stood up; with beaming eyes and smiling face, and said: "You have come too! (To M.) You see, this boy is absolutely guileless. One cannot be guileless without a great deal of spiritual discipline in previous births. A hypocritical and calculating mind can never attain God.
  "Don't you see that God incarnates Himself only in a family where innocence exists? How guileless Dasaratha was! So was Nanda, Krishna's father. There is a saying: 'Ah, how innocent a man he is!

1.240 - 1.300 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  D.: A certain young man from Dindigul spoke to Sri Bhagavan, saying that he had learnt by his stay for a few days; that all that he need do was to enquire, "Who am I?" He wanted to know if any discipline was to be observed and started with the question: "Where should I do the enquiry?" meaning if he should do it in Guru sannidhi (the presence of the Master).
  M.: The enquiry should be from where the 'I' is.
  --
  Q.: Are there any restrictions or discipline for that state?
  M.: There are characteristics of it mentioned.

1.240 - Talks 2, #Talks, #Sri Ramana Maharshi, #Hinduism
  D.: A certain young man from Dindigul spoke to Sri Bhagavan, saying that he had learnt by his stay for a few days; that all that he need do was to enquire, Who am I? He wanted to know if any discipline was to be observed and started with the question: Where should I do the enquiry? meaning if he should do it in Guru sannidhi (the presence of the Master).
  M.: The enquiry should be from where the I is.
  --
  Q.: Are there any restrictions or discipline for that state?
  M.: There are characteristics of it mentioned.

1.24 - PUNDIT SHASHADHAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  About four o'clock in the afternoon the Master left in a carriage for the house where Pundit Shashadhar was staying. As soon as Sri Ramakrishna got into the carriage he went into samdhi. His physical frame was very tender as a result of the austerities he had undergone during the long years of his spiritual discipline and his constant absorption in God-Consciousness.
  The Master would suffer from the slightest physical discomfort and even from the vibration of worldly thoughts around him. Once Keshab Chandra Sen had said that Sri Ramakrishna, Christ, and Sri Chaitanya belonged to a delicate species of humanity that should be kept in a glass case and protected from the vulgar contact of the world.
  --
  Looking at the pundit, he said: "My child, add a little more to your strength. Practise spiritual discipline a few days more. You have hardly set your foot on the tree, yet you expect to lay hold of a big cluster of fruit. But, of course, you are doing all this for the welfare of others." With these words he bowed his head before the pundit.
  The Master continued: "When I first heard about you, I inquired whether you were merely erudite or whether you had discrimination and renunciation. A pundit who doesn't know how to discriminate between the Real and the unreal is no pundit at all.
  --
  MASTER (smiling to Ishan): "I said to Pundit Shashadhar: 'You have hardly set your foot on the tree, and yet you aspire to lay hold of a big bunch of fruit. First of all practise some spiritual discipline. Then you may teach others.' "
  ISHAN: "Every preacher thinks that he enlightens others. The glowworm also may think that it illumines the world. Imagining this to be the glow-worm's feeling, someone said to it: 'O glow-worm, how can you bring light to the world? You only reveal the intensity of the darkness.' "

WORDNET



--- Overview of noun discipline

The noun discipline has 5 senses (first 4 from tagged texts)
                  
1. (2) discipline, subject, subject area, subject field, field, field of study, study, bailiwick ::: (a branch of knowledge; "in what discipline is his doctorate?"; "teachers should be well trained in their subject"; "anthropology is the study of human beings")
2. (2) discipline ::: (a system of rules of conduct or method of practice; "he quickly learned the discipline of prison routine"; "for such a plan to work requires discipline";)
3. (2) discipline ::: (the trait of being well behaved; "he insisted on discipline among the troops")
4. (1) discipline ::: (training to improve strength or self-control)
5. discipline, correction ::: (the act of punishing; "the offenders deserved the harsh discipline they received")

--- Overview of verb discipline

The verb discipline has 2 senses (first 1 from tagged texts)
                  
1. (4) discipline, train, check, condition ::: (develop (children's) behavior by instruction and practice; especially to teach self-control; "Parents must discipline their children"; "Is this dog trained?")
2. discipline, correct, sort out ::: (punish in order to gain control or enforce obedience; "The teacher disciplined the pupils rather frequently")


--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun discipline

5 senses of discipline                        

Sense 1
discipline, subject, subject area, subject field, field, field of study, study, bailiwick
   => knowledge domain, knowledge base, domain
     => content, cognitive content, mental object
       => cognition, knowledge, noesis
         => psychological feature
           => abstraction, abstract entity
             => entity

Sense 2
discipline
   => system, system of rules
     => method
       => know-how
         => ability, power
           => cognition, knowledge, noesis
             => psychological feature
               => abstraction, abstract entity
                 => entity

Sense 3
discipline
   => trait
     => attribute
       => abstraction, abstract entity
         => entity

Sense 4
discipline
   => training, preparation, grooming
     => activity
       => act, deed, human action, human activity
         => event
           => psychological feature
             => abstraction, abstract entity
               => entity

Sense 5
discipline, correction
   => punishment, penalty, penalization, penalisation
     => social control
       => group action
         => act, deed, human action, human activity
           => event
             => psychological feature
               => abstraction, abstract entity
                 => entity
         => event
           => psychological feature
             => abstraction, abstract entity
               => entity


--- Hyponyms of noun discipline

3 of 5 senses of discipline                      

Sense 1
discipline, subject, subject area, subject field, field, field of study, study, bailiwick
   => occultism
   => communications, communication theory
   => major
   => frontier
   => genealogy
   => allometry
   => bibliotics
   => ology
   => science, scientific discipline
   => architecture
   => engineering, engineering science, applied science, technology
   => futurology, futuristics
   => humanistic discipline, humanities, liberal arts, arts
   => theology, divinity
   => military science
   => escapology
   => graphology
   => numerology
   => protology
   => theogony

Sense 3
discipline
   => self-discipline, self-denial
   => restraint, control

Sense 5
discipline, correction
   => spanking


--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun discipline

5 senses of discipline                        

Sense 1
discipline, subject, subject area, subject field, field, field of study, study, bailiwick
   => knowledge domain, knowledge base, domain

Sense 2
discipline
   => system, system of rules

Sense 3
discipline
   => trait

Sense 4
discipline
   => training, preparation, grooming

Sense 5
discipline, correction
   => punishment, penalty, penalization, penalisation




--- Coordinate Terms (sisters) of noun discipline

5 senses of discipline                        

Sense 1
discipline, subject, subject area, subject field, field, field of study, study, bailiwick
  -> knowledge domain, knowledge base, domain
   => discipline, subject, subject area, subject field, field, field of study, study, bailiwick
   => region, realm
   => scientific knowledge

Sense 2
discipline
  -> system, system of rules
   => accounting
   => discipline
   => frame of reference, frame
   => gambling system
   => government
   => honor system
   => logic, logical system, system of logic
   => merit system
   => point system
   => spoils system
   => organon
   => program, programme
   => theosophy
   => anthroposophy
   => logic
   => theology, theological system
   => ethic, ethical code

Sense 3
discipline
  -> trait
   => character, fiber, fibre
   => nature
   => compulsiveness, compulsivity
   => emotionality, emotionalism
   => unemotionality, emotionlessness
   => activeness, activity
   => inactiveness, inactivity, inertia
   => seriousness, earnestness, serious-mindedness, sincerity
   => frivolity, frivolousness
   => communicativeness
   => uncommunicativeness
   => thoughtfulness
   => unthoughtfulness, thoughtlessness
   => attentiveness
   => inattentiveness
   => masculinity
   => femininity, muliebrity
   => trustworthiness, trustiness
   => untrustworthiness, untrustiness
   => individuality, individualism, individuation
   => stinginess
   => egoism, egocentrism, self-interest, self-concern, self-centeredness
   => drive
   => resoluteness, firmness, firmness of purpose, resolve, resolution
   => irresoluteness, irresolution
   => discipline
   => indiscipline, undiscipline
   => pride
   => conceit, conceitedness, vanity
   => humility, humbleness
   => wisdom, wiseness
   => folly, foolishness, unwiseness
   => judgment, judgement, sound judgment, sound judgement, perspicacity
   => trust, trustingness, trustfulness
   => distrust, distrustfulness, mistrust
   => cleanliness
   => uncleanliness
   => demeanor, demeanour, behavior, behaviour, conduct, deportment
   => tractability, tractableness, flexibility
   => intractability, intractableness
   => rurality, ruralism

Sense 4
discipline
  -> training, preparation, grooming
   => athletic training
   => discipline
   => drill
   => exercise, practice, drill, practice session, recitation
   => military training
   => retraining
   => schooling
   => skull session, skull practice
   => toilet training

Sense 5
discipline, correction
  -> punishment, penalty, penalization, penalisation
   => castigation, chastisement
   => corporal punishment
   => cruel and unusual punishment
   => detention
   => discipline, correction
   => economic strangulation
   => imprisonment
   => music, medicine
   => self-punishment
   => stick
   => penance, self-mortification, self-abasement




--- Grep of noun discipline
discipline
humanistic discipline
indiscipline
scientific discipline
self-discipline
undiscipline



IN WEBGEN [10000/488]

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Wikipedia - Chemical biology -- Scientific discipline
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Wikipedia - Clerical celibacy in the Catholic Church -- Discipline within the Catholic Church
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https://www.goodreads.com/book/show/44082103.Sin___Discipline
https://www.goodreads.com/book/show/44082103-sin-discipline
https://www.goodreads.com/book/show/44137.The_Discipline_Book
https://www.goodreads.com/book/show/44155131-the-one-thing-essentialism-the-disciplined-pursuit-of-less-2-books-coll
https://www.goodreads.com/book/show/44315747-the-one-thing-essentialism-the-disciplined-pursuit-of-less-deep-work-3
https://www.goodreads.com/book/show/44323697-essentialism-the-disciplined-pursuit-of-less-deep-work-so-good-they-ca
https://www.goodreads.com/book/show/494613.Discipline
https://www.goodreads.com/book/show/5910297-the-harcourt-brace-guide-to-writing-in-the-disciplines
https://www.goodreads.com/book/show/6251923-the-discipline
https://www.goodreads.com/book/show/64023.Celebration_of_Discipline
https://www.goodreads.com/book/show/6411373-whole-earth-discipline
https://www.goodreads.com/book/show/6632.Easy_to_Love_Difficult_to_Discipline
https://www.goodreads.com/book/show/686696.Disciplines_for_Life
https://www.goodreads.com/book/show/779213.The_No_Cry_Discipline_Solution
https://www.goodreads.com/book/show/80369.Discipline_and_Punish
https://www.goodreads.com/book/show/846249.The_Fifth_Discipline_Fieldbook
https://www.goodreads.com/book/show/85443.The_Lords_of_Discipline
https://www.goodreads.com/book/show/8589132-discipline
https://www.goodreads.com/book/show/97792.The_Spirit_of_the_Disciplines_
https://www.goodreads.com/book/show/97793.Disciplines_of_the_Spirit
http://arcanum.wikia.com/wiki/Technological_Disciplines
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https://religion.wikia.org/wiki/Outline_of_Buddhism#Moral_discipline_and_precepts
https://religion.wikia.org/wiki/Outline_of_Buddhism#Moral_discipline_.E2.80.94_Silakkhandha
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https://religion.wikia.org/wiki/Vajrayana#Vajrayana_as_the_sorcerer.E2.80.99s_discipline
selforum - business is not academic discipline
selforum - no other discipline is comparable in
selforum - fourfold discipline of different parts
selforum - if philosophy as discipline is stumbling
wiki.auroville - Discipline_Farm
Psychology Wiki - Consciousness#Other_disciplines
Psychology Wiki - Discipline_and_Punish
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The Irresponsible Captain Tylor (1993 - 1993) - Justy Ueki Tylor had his life all planned out: join the military, get a cushy desk job, and then retire with a big fat pension check. The perfect plan...until he wandered into a hostage situation and somehow managed to save an Admiral! Now Tylor, a man who wouldn't know what discipline was if it bit...
White Squall(1996) - Teenage boys discover discipline and camaraderie on an ill-fated sailing voyagee.
Gross Anatomy(1989) - They say it takes hard work, commitment, and discipline to make it through medical school...but then again there are those, like Joe Slovak, who have a different approach. Brilliant and nonconforming, he enters into his first year of med school and enrolls into the toughest course of them all: gros...
The Decline Of Western Civilization(1981) - The Los Angeles punk music scene circa 1980 is the focus of this film with The Alice Bag Band, Black Flag, Catholic Discipline, Circle Jerks, Fear, Germs, and X.
The House That Screamed(1969) - Sra. Forneau owns and runs a school for wayward girls in France. Her absolute discipline has fostered a social order among the girls with rampant sex, lesbianism and torture the norm. Palmer also has an adolescent son she tries to keep isolated from the young women lest he be tainted by sexual relat...
Karatix(1986) - Tiana Alexandra (the only woman to be trained by Bruce Lee) is the innovator of KARATIX, a unique exercise and self-defense training program. It combines elements of dance and combat art disciplines to develop self defense skills which the beginner can learn at home through regular practice. Tiana A...
Abstract: The Art of Design ::: TV-14 | 45min | Documentary | TV Series (2017 ) -- A look beyond blueprints and computers into the art and science of design, showcasing great designers from every discipline whose work shapes our world. Stars:
Ip Man 2 (2010) ::: 7.5/10 -- Yip Man 2 (original title) -- Ip Man 2 Poster -- Centering on Ip Man's migration to Hong Kong in 1949 as he attempts to propagate his discipline of Wing Chun martial arts. Director: Wilson Yip Writers:
Megan Leavey (2017) ::: 7.1/10 -- PG-13 | 1h 56min | Biography, Drama, War | 9 June 2017 (USA) -- Based on the true life story of a young Marine corporal whose unique discipline and bond with her military combat dog saved many lives during their deployment in Iraq. Director: Gabriela Cowperthwaite Writers:
On Dangerous Ground (1951) ::: 7.3/10 -- Approved | 1h 22min | Drama, Film-Noir | 1952 (UK) -- Rough city cop Jim Wilson is disciplined by his captain and is sent upstate, to a snowy mountain town, to help the local sheriff solve a murder case. Directors: Nicholas Ray, Ida Lupino (uncredited) Writers:
Sands of Iwo Jima (1949) ::: 7.1/10 -- Approved | 1h 40min | Action, Drama, Romance | 1 March 1950 (USA) -- Haunted by personal demons, Marine Sgt. John Stryker is hated and feared by his men, who see him as a cold-hearted sadist. But when their boots hit the beaches, they begin to understand the reason for Stryker's rigid form of discipline. Director: Allan Dwan Writers:
The Bounty (1984) ::: 7.1/10 -- PG | 2h 12min | Adventure, Drama, History | 4 May 1984 (USA) -- Fed up with their Captain's harsh discipline, a sailing ship's crew decides to take action. Director: Roger Donaldson Writers: Robert Bolt (screenplay by), Richard Hough (based upon book "Captain
White Squall (1996) ::: 6.6/10 -- PG-13 | 2h 9min | Adventure, Drama | 2 February 1996 (USA) -- Teenage boys discover discipline and camaraderie on an ill-fated sailing voyage. Director: Ridley Scott Writers: Charles Gieg Jr. (book), Felix Sutton (book) | 1 more credit
https://arcanum.fandom.com/wiki/Technological_Disciplines
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https://diablo.fandom.com/wiki/Discipline
https://diablo.fandom.com/wiki/Hatred_and_Discipline
https://diablo.fandom.com/wiki/Hatred_and_Discipline_(short_story)
https://diablo.fandom.com/wiki/Shadow_Disciplines
https://dnd4.fandom.com/wiki/Discipline_Adept
https://dnd4.fandom.com/wiki/Disciplined_Killer
https://dnd4.fandom.com/wiki/Disciplined_Wild_Soul
https://dnd4.fandom.com/wiki/Discipline_Focus
https://dnd4.fandom.com/wiki/Full_Discipline
https://dnd4.fandom.com/wiki/Harmonious_Discipline
https://dnd4.fandom.com/wiki/Monastatic_Discipline
https://elderscrolls.fandom.com/wiki/Hunter's_Discipline
https://elderscrolls.fandom.com/wiki/Shield_Discipline
https://eq2.fandom.com/wiki/Ancient_Knowledge:_Azure_Charm_of_Discipline
https://eq2.fandom.com/wiki/Ancient_Knowledge:_Azure_Ring_of_Discipline
https://eq2.fandom.com/wiki/Ancient_Knowledge:_Azure_Vambrace_of_Discipline
https://eq2.fandom.com/wiki/Azure_Charm_of_Discipline
https://eq2.fandom.com/wiki/Azure_Ring_of_Discipline
https://eq2.fandom.com/wiki/Azure_Vambrace_of_Discipline
https://eq2.fandom.com/wiki/Melodic_Coat_of_Discipline
https://eq2.fandom.com/wiki/Melodic_Wristguard_of_Discipline
https://eq2.fandom.com/wiki/Oiled_Bracelet_of_Discipline
https://eq2.fandom.com/wiki/Oiled_Jewel_of_Discipline
https://eq2.fandom.com/wiki/Oiled_Ring_of_Discipline
https://eq2.fandom.com/wiki/Oiled_Studs_of_Discipline
https://eq2.fandom.com/wiki/Oiled_Waistband_of_Discipline
https://eq2.fandom.com/wiki/Tempered_Azure_Charm_of_Discipline
https://eq2.fandom.com/wiki/Tempered_Azure_Ring_of_Discipline
https://eq2.fandom.com/wiki/Tempered_Azure_Vambrace_of_Discipline
https://eq2.fandom.com/wiki/Toxic_Blade_of_Discipline
https://eq2.fandom.com/wiki/Toxic_Bow_of_Discipline
https://eq2.fandom.com/wiki/Toxic_Dagger_of_Discipline
https://forgottenrealms.fandom.com/wiki/Discipline
https://list.fandom.com/wiki/Anthropology_Branches_and_Disciplines
https://mixedmartialarts.fandom.com/wiki/Portal:Disciplines
https://nwn.fandom.com/wiki/Discipline
https://themagicians.fandom.com/wiki/Disciplines
https://whitewolf.fandom.com/wiki/Blood_Sorcery_(Discipline)
https://whitewolf.fandom.com/wiki/Combination_Discipline
https://whitewolf.fandom.com/wiki/Discipline_(KOTE)
https://whitewolf.fandom.com/wiki/Discipline_(VTM)
https://whitewolf.fandom.com/wiki/Discipline_(VTR)
https://whitewolf.fandom.com/wiki/Gilded_Cage_(Discipline)
https://whitewolf.fandom.com/wiki/Oblivion_(Discipline)
https://wowwiki-archive.fandom.com/wiki/Divine_Star_(discipline_and_holy_talent)
https://wowwiki-archive.fandom.com/wiki/Halo_(discipline_and_holy_talent)
https://wowwiki-archive.fandom.com/wiki/Priest_abilities/Discipline_abilities
https://yes.fandom.com/wiki/Discipline
Ashita no Joe -- -- Mushi Production -- 79 eps -- Manga -- Action Drama Shounen Slice of Life Sports -- Ashita no Joe Ashita no Joe -- Joe Yabuki is a troubled youth, whose only solution to problems is throwing punches at them. What he lacks in manners and discipline, he makes up for with his self-taught fighting skills. -- -- One day, while wandering the slums of Doya, Joe gets into a fight with the local gang. Although greatly outnumbered, he effortlessly defeats them, drawing the attention of Danpei Tange—a former boxing coach turned alcoholic. Seeing his potential, he offers to train Joe into Japan's greatest boxer. At first, Joe dismisses Danpei as a hopeless drunk; but after the trainer saves his life, he agrees to live with him and learn the art of boxing. Unfortunately, Joe's personality makes him an unruly student, and he often falls back to his old ways. -- -- To survive the harsh world of his new career, Joe needs to trust his mentor and master the techniques taught to him. However, the road to becoming a professional boxer is rife with struggles that will test his mettle to the end. -- -- 60,510 8.28
Mahoujin Guruguru -- -- Nippon Animation -- 45 eps -- Manga -- Adventure Comedy Magic Fantasy Shounen -- Mahoujin Guruguru Mahoujin Guruguru -- There is a small village called Jimuna on the continent of Jamu Jamu. This village is home to a girl named Kukuri. She is the last descendant of the Migu Migu Tribe. She is raised by an old witch who teaches her the secret magic of the tribe, but Kukuri is not a good student. -- -- In the same village lives a boy named Nike. He has been raised by very strict parents. They discipline their son to become a brave hero of the village. Nike himself does not want to be a hero at all, but he grows up to become a mighty boy. -- -- One day the king of the village, Kodai, recruits troops to fight against the ruler of the darkness, Giri. Kukuri and Nike are accepted. The two children, the strong but reluctant hero Nike, and the eager but unskilled little witch Kukuri, set out on a wonderful journey full of adventures and friendship. -- -- (Source: Nippon Animation) -- 8,960 7.61
Minami-ke Okaeri -- -- Asread -- 13 eps -- Manga -- Slice of Life Comedy School -- Minami-ke Okaeri Minami-ke Okaeri -- A year has passed since Okawari and the three sisters have grown up. Their likings and moods are almost the same. Haruka, the older sister, is a love-giving mother to the younger sisters and a discipline follower. Kana, the middle one, leaves everything to the last possible moment and always gives trouble to the trio. Chiaki, the little one, is the calculating and manipulating one; she likes to be admired and loved by Haruka and always gives trouble to the less blessed Kana. Despite being an unbalanced family, they love each other with all their heart. The family's daily life is as funny as ever; trouble and love are always present. Now it's time to see if they'll survive this age change since Haruka is now a young adult; she has even more responsibilities, having to watch over the young while integrating into the adult life. -- -- (Source: ANN) -- 60,364 7.57
Prison School -- -- J.C.Staff -- 12 eps -- Manga -- Comedy Ecchi Romance School Seinen -- Prison School Prison School -- Located on the outskirts of Tokyo, Hachimitsu Private Academy is a prestigious all-girls boarding school, famous for its high-quality education and disciplined students. However, this is all about to change due to the revision of the school's most iconic policy, as boys are now able to enroll as well. -- -- At the start of the first semester under this new decree, a mere five boys have been accepted, effectively splitting the student body into a ratio of two hundred girls to one boy. Kiyoshi, Gakuto, Shingo, Andre, and Jo are quickly cast away without having a chance to make any kind of a first impression. Unable to communicate with their fellow female students, the eager boys set their sights on a far more dangerous task: peeping into the girls' bath! -- -- It's only after their plan is thoroughly decimated by the infamous Underground Student Council that the motley crew find their freedom abruptly taken from them, as they are thrown into the school's prison with the sentence of an entire month as punishment. Thus begins the tale of the boys' harsh lives in Prison School, a righteous struggle that will ultimately test the bonds of friendship and perverted brotherhood. -- -- -- Licensor: -- Funimation -- 738,344 7.68
The iDOLM@STER Movie: Kagayaki no Mukougawa e! -- -- A-1 Pictures -- 1 ep -- Game -- Music Comedy Drama -- The iDOLM@STER Movie: Kagayaki no Mukougawa e! The iDOLM@STER Movie: Kagayaki no Mukougawa e! -- The idols of 765 Production continue on their neverending journey—towards a new stage, towards a bright and shiny future! -- -- The girls and their producer have gone through thick and thin, and have stood face to face with all kinds of difficulties. -- -- It's time again for the girls to foster their friendship, and through great discipline, they step forward to their starry future. -- -- (Source: Official website) -- Movie - Jan 25, 2014 -- 20,731 7.60
Windaria -- -- Idol, Kaname Productions -- 1 ep -- Original -- Action Drama Fantasy Romance Sci-Fi -- Windaria Windaria -- Two pairs of young lovers become embroiled in a war between two rival kingdoms, the primitive but resplendent Isa and the militaristic but undisciplined Paro. Izu and his young wife, Marin, are simple farmers who live in the unassuming village of Saki, which lies directly between Isa and Paro. While Saki does not have the beauty of Isa nor the war machines of Paro, they do possess a magnificent tree known as "Windaria," to which the villagers give their prayers in return for "good memories." -- -- When the war erupts, Izu decides to join Paro's army, enthralled by the fantastic motorbike "given" to him as a bribe. Before he departs, they each take a vow: He will definitely return to her, and until he does, she will wait for him. The other two lovers are Jill, the prince of Paro, and Ahanas, Princess of Isa. They initially want nothing to do with the rapidly escalating conflict, but after Jill's father, Paro's king, dies by his son's hand in an altercation over the war, Jill has little choice but to realize his father's final wish: the taking of Isa. -- -- The only problem is that he had promised his beloved, Ahanas, that he would not become involved. Windaria is a war parable set in a fantasy land of unicorns and ghost ships. -- -- (Source: AnimeNfo) -- -- Licensor: -- ADV Films -- Movie - Jul 19, 1986 -- 7,639 6.53
Words Worth -- -- Arms -- 5 eps -- Visual novel -- Adventure Hentai Demons Magic Fantasy -- Words Worth Words Worth -- The legend has survived for generation. The Words Worth tablet, which will unlock the secrets of the Universe for the one who can decipher it, has been shattered. The warring tribes of Light and Shadow blame each other, and their accusations lead to all out war! -- -- Astral, the undisciplined heir to the throne of the Shadow Forces, lusts for his bride-to-be, Sharon. But Sharon, an accomplished warrior herself, feels her body drawn toward Caesar, the Shadow Tribe`s bravest swordsman. -- -- Sharon battles alongside Caesar during an assault by the Light Forces, and her ferocious beauty captivates Sir Fabris, the leader of the Tribe of Light. Fabris` army loses the battle, but he vows that he will one day get Sharon into his bed, the hard way, if necessary. -- -- Meanwhile, Astral takes his sexual frustrations out on Maria, a Light Tribe sorceress who has been taken captive. As Astral penetrates Maria, Sir Fabris prepares to launch a penetration of his own: a full-scale attack on the Tribe of Shadow! -- -- (Source: AnimeNfo) -- -- Licensor: -- NuTech Digital -- OVA - Aug 25, 1999 -- 7,567 6.75
Yomigaeru Sora: Rescue Wings -- -- J.C.Staff -- 12 eps -- Original -- Drama Military Seinen -- Yomigaeru Sora: Rescue Wings Yomigaeru Sora: Rescue Wings -- Kazuhiro Uchida is transferred to a rescue centre located in a small town while training to become a fighter pilot. Initially, Kazuhiro thinks negatively about his new occupation, due to the difficult missions and the harsh discipline he receives from his seniors. However, over the course of his training, he begins to accept the job for what it is and becomes a true member of the rescue force. -- -- (Source: ANN) -- TV - Jan 9, 2006 -- 11,879 7.42
Zero Duel Masters -- -- - -- 12 eps -- Original -- Adventure Comedy Game Sports -- Zero Duel Masters Zero Duel Masters -- It is featured in an alternate universe where Shobu had lost his duel against Hakuoh in their duel back in the Season 1 episode "Just Duel It". -- -- A mysterious organization is interested in fledgling duelist Shobu Kirifuda's ability to bring Duel Master creatures to life. With the support of his friends, Shobu duels with passion, discipline, and heart as he strives to be like his father and become the next Kaijudo master. -- -- (Source: Duel Masters Wikia) -- TV - Apr 9, 2007 -- 2,171 6.01
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