classes ::: attribute,
children :::
branches ::: categorization, category, ego
see also :::

Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:ego
class:attribute
the nature of the ego is a self-limitation of consciousness by a willed ignorance of the rest of its play and its exclusive absorption in one form, one combination of tendencies, one field of the movement of energies.
Ego is the factor which determines the reactions of error, sorrow, pain, evil, death - SA, TLD 1.07-14
Therefore the first reckoning we have to mend is that between this infinite Movement, this energy of existence which is the world and ourselves.
At present we keep a false account.
We are infinitely important to the All, but to us the All is negligible; we alone are important to ourselves.
This is the sign of the original ignorance which is the root of the ego, that it can only think with itself as centre as if it were the All, and of that which is not itself accepts only so much as it is mentally disposed to acknowledge or as it is forced to recognise by the shocks of its environment.

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

TOPICS

AUTH

BOOKS
18000_books_ranked
A_Brief_History_of_Everything
Aion
A_Treatise_on_Cosmic_Fire
Big_Mind,_Big_Heart
Blazing_the_Trail_from_Infancy_to_Enlightenment
books_(by_alpha)
Evolution_II
Faust
Full_Circle
General_Principles_of_Kabbalah
Heart_of_Matter
Hopscotch
Hundred_Thousand_Songs_of_Milarepa
Infinite_Library
Kosmic_Consciousness
Letters_on_Occult_Meditation
Letters_On_Poetry_And_Art
Letters_On_Yoga
Letters_On_Yoga_I
Letters_On_Yoga_III
Letters_On_Yoga_IV
Let_There_Be_Light!_Scapegoat_of_a_Narcissistic_Mother_"My_Story"
Liber_157_-_The_Tao_Teh_King
Life_without_Death
Maps_of_Meaning
Meditation__The_First_and_Last_Freedom
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
Mysterium_Coniunctionis
old_bookshelf
On_Thoughts_And_Aphorisms
Process_and_Reality
Questions_And_Answers_1929-1931
Questions_And_Answers_1950-1951
Questions_And_Answers_1953
Questions_And_Answers_1954
Questions_And_Answers_1955
Savitri
Sayings_of_Sri_Ramakrishna_(toc)
Sex_Ecology_Spirituality
Spiral_Dynamics
The_Act_of_Creation
The_Book_of_Light
The_Categories
The_Divine_Comedy
The_Divine_Milieu
The_Heros_Journey
The_Imitation_of_Christ
The_Integral_Yoga
The_Life_Divine
The_Republic
The_Secret_Doctrine
The_Study_and_Practice_of_Yoga
The_Synthesis_Of_Yoga
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Yoga_Sutras
Toward_the_Future
Words_Of_The_Mother_III

IN CHAPTERS TITLE
1.01_-_The_Ego
10.21_-_Short_Notes_-_4-_Ego
1.07_-_The_Ego_and_the_Dualities
1.09_-_Equality_and_the_Annihilation_of_Ego
1.2.1.06_-_Symbolism_and_Allegory
1.57_-_Public_Scapegoats
1.58_-_Human_Scapegoats_in_Classical_Antiquity
1951-02-03_-_What_is_Yoga?_for_what?_-_Aspiration,_seeking_the_Divine._-_Process_of_yoga,_renouncing_the_ego.
1951-04-05_-_Illusion_and_interest_in_action_-_The_action_of_the_divine_Grace_and_the_ego_-_Concentration,_aspiration,_will,_inner_silence_-_Value_of_a_story_or_a_language_-_Truth_-_diversity_in_the_world
1951-04-19_-_Demands_and_needs_-_human_nature_-_Abolishing_the_ego_-_Food-_tamas,_consecration_-_Changing_the_nature-_the_vital_and_the_mind_-_The_yoga_of_the_body__-_cellular_consciousness
1951-05-14_-_Chance_-_the_play_of_forces_-_Peace,_given_and_lost_-_Abolishing_the_ego
1954-05-19_-_Affection_and_love_-_Psychic_vision_Divine_-_Love_and_receptivity_-_Get_out_of_the_ego
1954-07-28_-_Money_-_Ego_and_individuality_-_The_shadow
1954-09-22_-_The_supramental_creation_-_Rajasic_eagerness_-_Silence_from_above_-_Aspiration_and_rejection_-_Effort,_individuality_and_ego_-_Aspiration_and_desire
1954-11-03_-_Body_opening_to_the_Divine_-_Concentration_in_the_heart_-_The_army_of_the_Divine_-_The_knot_of_the_ego_-Streng_thening_ones_will
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
1955-04-13_-_Psychoanalysts_-_The_underground_super-ego,_dreams,_sleep,_control_-_Archetypes,_Overmind_and_higher_-_Dream_of_someone_dying_-_Integral_repose,_entering_Sachchidananda_-_Organising_ones_life,_concentration,_repose
1955-07-06_-_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
1955-11-09_-_Personal_effort,_egoistic_mind_-_Man_is_like_a_public_square_-_Natures_work_-_Ego_needed_for_formation_of_individual_-_Adverse_forces_needed_to_make_man_sincere_-_Determinisms_of_different_planes,_miracles
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1.ct_-_Distinguishing_Ego_from_Self
1.fs_-_The_Philosophical_Egotist
1.hcyc_-_38_-_All_categories_are_no_category_(from_The_Shodoka)
1.pbs_-_An_Allegory
1.pbs_-_The_Two_Spirits_-_An_Allegory
1.wby_-_Ego_Dominus_Tuus
1.wby_-_For_Anne_Gregory
1.wby_-_In_Memory_Of_Major_Robert_Gregory
2.09_-_Memory,_Ego_and_Self-Experience
2.09_-_The_Release_from_the_Ego
2.3.1_-_Ego_and_Its_Forms
25.11_-_EGO
ENNEAD_06.01_-_Of_the_Ten_Aristotelian_and_Four_Stoic_Categories.
ENNEAD_06.02_-_The_Categories_of_Plotinos.
ENNEAD_06.03_-_Plotinos_Own_Sense-Categories.

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
00.01_-_The_Approach_to_Mysticism
00.02_-_Mystic_Symbolism
00.03_-_Upanishadic_Symbolism
0.01_-_I_-__Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities:_Vibhutis_and_Avatars_-__transformtion_of_human_personality
0.02_-_Letters_to_a_Sadhak
0.02_-_The_Three_Steps_of_Nature
0.03_-_Letters_to_My_little_smile
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_-_Letters_to_a_Young_Sadhak
0.07_-_Letters_to_a_Sadhak
0.08_-_Letters_to_a_Young_Captain
0.09_-_Letters_to_a_Young_Teacher
01.01_-_The_New_Humanity
01.02_-_Natures_Own_Yoga
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.02_-_The_Object_of_the_Integral_Yoga
01.03_-_Mystic_Poetry
01.03_-_Rationalism
01.03_-_The_Yoga_of_the_King__The_Yoga_of_the_Souls_Release
01.04_-_Motives_for_Seeking_the_Divine
01.04_-_The_Intuition_of_the_Age
01.04_-_The_Secret_Knowledge
01.05_-_Rabindranath_Tagore:_A_Great_Poet,_a_Great_Man
01.05_-_The_Yoga_of_the_King__The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.06_-_On_Communism
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
01.09_-_The_Parting_of_the_Way
0.10_-_Letters_to_a_Young_Captain
01.10_-_Nicholas_Berdyaev:_God_Made_Human
01.13_-_T._S._Eliot:_Four_Quartets
01.14_-_Nicholas_Roerich
0.11_-_Letters_to_a_Sadhak
0.12_-_Letters_to_a_Student
0.13_-_Letters_to_a_Student
0.14_-_Letters_to_a_Sadhak
02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
02.01_-_The_World_War
02.02_-_Lines_of_the_Descent_of_Consciousness
02.02_-_Rishi_Dirghatama
02.03_-_An_Aspect_of_Emergent_Evolution
02.03_-_National_and_International
02.03_-_The_Shakespearean_Word
02.04_-_The_Kingdoms_of_the_Little_Life
02.04_-_Two_Sonnets_of_Shakespeare
02.05_-_Federated_Humanity
02.05_-_Robert_Graves
02.05_-_The_Godheads_of_the_Little_Life
02.06_-_The_Integral_Yoga_and_Other_Yogas
02.07_-_India_One_and_Indivisable
02.07_-_The_Descent_into_Night
02.08_-_Jules_Supervielle
02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
02.09_-_Two_Mystic_Poems_in_Modern_French
02.10_-_Two_Mystic_Poems_in_Modern_Bengali
02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind
02.12_-_The_Ideals_of_Human_Unity
02.13_-_On_Social_Reconstruction
03.01_-_Humanism_and_Humanism
03.01_-_The_New_Year_Initiation
03.02_-_Aspects_of_Modernism
03.02_-_The_Adoration_of_the_Divine_Mother
03.02_-_Yogic_Initiation_and_Aptitude
03.03_-_Modernism_-_An_Oriental_Interpretation
03.03_-_The_House_of_the_Spirit_and_the_New_Creation
03.04_-_The_Other_Aspect_of_European_Culture
03.05_-_The_Spiritual_Genius_of_India
03.05_-_The_World_is_One
03.06_-_Divine_Humanism
03.06_-_Here_or_Otherwhere
03.08_-_The_Democracy_of_Tomorrow
03.08_-_The_Spiritual_Outlook
03.09_-_Art_and_Katharsis
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
03.11_-_Modernist_Poetry
03.11_-_The_Language_Problem_and_India
03.11_-_True_Humility
03.12_-_Communism:_What_does_it_Mean?
03.12_-_The_Spirit_of_Tapasya
03.13_-_Dynamic_Fatalism
03.16_-_The_Tragic_Spirit_in_Nature
04.01_-_The_Divine_Man
04.01_-_The_March_of_Civilisation
04.02_-_Human_Progress
04.02_-_The_Growth_of_the_Flame
04.03_-_Consciousness_as_Energy
04.03_-_The_Eternal_East_and_West
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
05.01_-_Man_and_the_Gods
05.02_-_Gods_Labour
05.03_-_The_Body_Natural
05.04_-_The_Immortal_Person
05.05_-_In_Quest_of_Reality
05.05_-_Man_the_Prototype
05.07_-_Man_and_Superman
05.07_-_The_Observer_and_the_Observed
05.08_-_True_Charity
05.09_-_The_Changed_Scientific_Outlook
05.09_-_Varieties_of_Religious_Experience
05.10_-_Children_and_Child_Mentality
05.12_-_The_Soul_and_its_Journey
05.13_-_Darshana_and_Philosophy
05.15_-_Sartrian_Freedom
05.16_-_A_Modernist_Mentality
05.18_-_Man_to_be_Surpassed
05.26_-_The_Soul_in_Anguish
05.32_-_Yoga_as_Pragmatic_Power
06.01_-_The_Word_of_Fate
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
06.07_-_Total_Transformation_Demands_Total_Rejection
06.08_-_The_Individual_and_the_Collective
06.10_-_Fatigue_and_Work
06.16_-_A_Page_of_Occult_History
06.20_-_Mind,_Origin_of_Separative_Consciousness
06.21_-_The_Personal_and_the_Impersonal
06.23_-_Here_or_Elsewhere
06.27_-_To_Learn_and_to_Understand
06.29_-_Towards_Redemption
06.30_-_Sweet_Holy_Tears
06.31_-_Identification_of_Consciousness
07.02_-_The_Parable_of_the_Search_for_the_Soul
07.03_-_The_Entry_into_the_Inner_Countries
07.04_-_The_Triple_Soul-Forces
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.07_-_The_Discovery_of_the_Cosmic_Spirit_and_the_Cosmic_Consciousness
07.10_-_Diseases_and_Accidents
07.14_-_The_Divine_Suffering
07.15_-_Divine_Disgust
07.24_-_Meditation_and_Meditation
07.25_-_Prayer_and_Aspiration
07.29_-_How_to_Feel_that_we_Belong_to_the_Divine
07.40_-_Service_Human_and_Divine
07.41_-_The_Divine_Family
07.42_-_The_Nature_and_Destiny_of_Art
07.43_-_Music_Its_Origin_and_Nature
08.01_-_Choosing_To_Do_Yoga
08.02_-_Order_and_Discipline
08.03_-_Organise_Your_Life
08.10_-_Are_Not_Dogs_More_Faithful_Than_Men?
08.14_-_Poetry_and_Poetic_Inspiration
08.16_-_Perfection_and_Progress
08.17_-_Psychological_Perfection
08.20_-_Are_Not_The_Ascetic_Means_Helpful_At_Times?
08.26_-_Faith_and_Progress
08.27_-_Value_of_Religious_Exercises
08.28_-_Prayer_and_Aspiration
08.34_-_To_Melt_into_the_Divine
08.35_-_Love_Divine
08.36_-_Buddha_and_Shankara
09.05_-_The_Story_of_Love
09.13_-_On_Teachers_and_Teaching
09.14_-_Education_of_Girls
09.16_-_Goal_of_Evolution
09.17_-_Health_in_the_Ashram
10.01_-_Cycles_of_Creation
10.02_-_Beyond_Vedanta
10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal
10.03_-_Life_in_and_Through_Death
10.05_-_Mind_and_the_Mental_World
10.06_-_Beyond_the_Dualities
10.07_-_The_World_is_One
1.008_-_The_Principle_of_Self-Affirmation
1.009_-_Perception_and_Reality
1.00a_-_Introduction
1.00b_-_DIVISION_B_-_THE_PERSONALITY_RAY_AND_FIRE_BY_FRICTION
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00d_-_DIVISION_D_-_KUNDALINI_AND_THE_SPINE
1.00d_-_Introduction
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00_-_Gospel
1.00_-_INTRODUCTORY_REMARKS
1.00_-_Main
1.00_-_Preface
1.00_-_Preliminary_Remarks
1.00_-_The_way_of_what_is_to_come
1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga
1.013_-_Defence_Mechanisms_of_the_Mind
10.13_-_Go_Through
10.14_-_Night_and_Day
10.15_-_The_Evolution_of_Language
10.17_-_Miracles:_Their_True_Significance
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_A_NOTE_ON_PROGRESS
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_BOOK_THE_FIRST
1.01_-_Economy
1.01_-_Foreward
1.01_-_Fundamental_Considerations
1.01_-_Historical_Survey
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_Introduction
1.01_-_Isha_Upanishad
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_NIGHT
1.01_-_On_renunciation_of_the_world
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_Principles_of_Practical_Psycho_therapy
1.01_-_SAMADHI_PADA
1.01_-_Soul_and_God
1.01_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_The_Divine_and_The_Universe
1.01_-_The_Ego
1.01_-_The_First_Steps
1.01_-_The_Four_Aids
1.01_-_The_Human_Aspiration
1.01_-_The_Ideal_of_the_Karmayogin
1.01_-_The_Lord_of_hosts
1.01_-_The_Mental_Fortress
1.01_-_THE_OPPOSITES
1.01_-_The_True_Aim_of_Life
1.01_-_Two_Powers_Alone
10.20_-_Short_Notes_-_3-_Emptying_and_Replenishment
10.21_-_Short_Notes_-_4-_Ego
1.02.1_-_The_Inhabiting_Godhead__Life_and_Action
1.02.2.1_-_Brahman__Oneness_of_God_and_the_World
1.02.2.2_-_Self-Realisation
10.22_-_Short_Notes_-_5-_Consciousness_and_Dimensions_of_View
1.02.3.1_-_The_Lord
1.02.3.2_-_Knowledge_and_Ignorance
1.02.3.3_-_Birth_and_Non-Birth
10.23_-_Prayers_and_Meditations_of_the_Mother
1.02.4.1_-_The_Worlds_-_Surya
1.02.4.2_-_Action_and_the_Divine_Will
1.024_-_Affiliation_With_Larger_Wholes
10.24_-_Savitri
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
10.26_-_A_True_Professor
1.02.9_-_Conclusion_and_Summary
10.29_-_Gods_Debt
1.02_-_BOOK_THE_SECOND
1.02_-_Karma_Yoga
1.02_-_Karmayoga
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meditating_on_Tara
1.02_-_Pranayama,_Mantrayoga
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_Shakti_and_Personal_Effort
1.02_-_Skillful_Means
1.02_-_Substance_Is_Eternal
1.02_-_Taras_Tantra
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Divine_Teacher
1.02_-_The_Eternal_Law
1.02_-_The_Great_Process
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_THE_QUATERNIO_AND_THE_MEDIATING_ROLE_OF_MERCURIUS
1.02_-_The_Recovery
1.02_-_The_Refusal_of_the_Call
1.02_-_The_Shadow
1.02_-_The_Stages_of_Initiation
1.02_-_The_Three_European_Worlds
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
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
1.037_-_Preventing_the_Fall_in_Yoga
10.37_-_The_Golden_Bridge
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Fire_in_the_Earth
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_ON_THE_AFTERWORLDLY
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Preparing_for_the_Miraculous
1.03_-_Questions_and_Answers
1.03_-_.REASON._IN_PHILOSOPHY
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Some_Aspects_of_Modern_Psycho_therapy
1.03_-_Sympathetic_Magic
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.03_-_The_Armour_of_Grace
1.03_-_The_Gate_of_Hell._The_Inefficient_or_Indifferent._Pope_Celestine_V._The_Shores_of_Acheron._Charon._The
1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces
1.03_-_THE_GRAND_OPTION
1.03_-_The_Human_Disciple
1.03_-_THE_ORPHAN,_THE_WIDOW,_AND_THE_MOON
1.03_-_The_Phenomenon_of_Man
1.03_-_The_Sephiros
1.03_-_The_Syzygy_-_Anima_and_Animus
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_The_Uncreated
1.03_-_The_Void
1.03_-_To_Layman_Ishii
1.03_-_YIBHOOTI_PADA
1.040_-_Re-Educating_the_Mind
1.045_-_Piercing_the_Structure_of_the_Object
1.04_-_Body,_Soul_and_Spirit
1.04_-_BOOK_THE_FOURTH
1.04_-_Communion
1.04_-_Descent_into_Future_Hell
1.04_-_GOD_IN_THE_WORLD
1.04_-_KAI_VALYA_PADA
1.04_-_Magic_and_Religion
1.04_-_Money
1.04_-_ON_THE_DESPISERS_OF_THE_BODY
1.04_-_Reality_Omnipresent
1.04_-_Relationship_with_the_Divine
1.04_-_Religion_and_Occultism
1.04_-_SOME_REFLECTIONS_ON_PROGRESS
1.04_-_The_Aims_of_Psycho_therapy
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Conditions_of_Esoteric_Training
1.04_-_The_Core_of_the_Teaching
1.04_-_The_Crossing_of_the_First_Threshold
1.04_-_The_Discovery_of_the_Nation-Soul
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_Paths
1.04_-_The_Praise
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_The_Self
1.04_-_The_Silent_Mind
1.04_-_THE_STUDY_(The_Compact)
1.04_-_Vital_Education
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.04_-_Wherefore_of_World?
1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps
1.053_-_A_Very_Important_Sadhana
1.056_-_Lack_of_Knowledge_is_the_Cause_of_Suffering
1.057_-_The_Four_Manifestations_of_Ignorance
1.05_-_Adam_Kadmon
1.05_-_Bhakti_Yoga
1.05_-_BOOK_THE_FIFTH
1.05_-_Buddhism_and_Women
1.05_-_Character_Of_The_Atoms
1.05_-_CHARITY
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Hymns_of_Bharadwaja
1.05_-_Prayer
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_Some_Results_of_Initiation
1.05_-_Splitting_of_the_Spirit
1.05_-_The_Activation_of_Human_Energy
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_The_Belly_of_the_Whale
1.05_-_The_Creative_Principle
1.05_-_The_Destiny_of_the_Individual
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_Magical_Control_of_the_Weather
1.05_-_The_True_Doer_of_Works
1.05_-_True_and_False_Subjectivism
1.060_-_Tracing_the_Ultimate_Cause_of_Any_Experience
1.06_-_A_Summary_of_my_Phenomenological_View_of_the_World
1.06_-_Confutation_Of_Other_Philosophers
1.06_-_Dhyana
1.06_-_Dhyana_and_Samadhi
1.06_-_LIFE_AND_THE_PLANETS
1.06_-_Magicians_as_Kings
1.06_-_Man_in_the_Universe
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_ON_THE_PALE_CRIMINAL
1.06_-_Quieting_the_Vital
1.06_-_Raja_Yoga
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Breaking_of_the_Limits
1.06_-_The_Desire_to_be
1.06_-_THE_FOUR_GREAT_ERRORS
1.06_-_The_Four_Powers_of_the_Mother
1.06_-_The_Greatness_of_the_Individual
1.06_-_The_Literal_Qabalah
1.06_-_The_Objective_and_Subjective_Views_of_Life
1.06_-_The_Sign_of_the_Fishes
1.06_-_The_Transformation_of_Dream_Life
1.06_-_Wealth_and_Government
1.070_-_The_Seven_Stages_of_Perfection
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_Hui_Ch'ao_Asks_about_Buddha
1.07_-_Incarnate_Human_Gods
1.07_-_Jnana_Yoga
1.07_-_Medicine_and_Psycho_therapy
1.07_-_On_Dreams
1.07_-_Raja-Yoga_in_Brief
1.07_-_Samadhi
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Continuity_of_Consciousness
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_THE_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_The_Primary_Data_of_Being
1.07_-_The_Prophecies_of_Nostradamus
1.07_-_The_Psychic_Center
1.07_-_The_Three_Schools_of_Magick_2
1.07_-_TRUTH
1.083_-_Choosing_an_Object_for_Concentration
1.089_-_The_Levels_of_Concentration
1.08_-_Adhyatma_Yoga
1.08a_-_The_Ladder
1.08_-_Attendants
1.08_-_Independence_from_the_Physical
1.08_-_On_freedom_from_anger_and_on_meekness.
1.08_-_Phlegyas._Philippo_Argenti._The_Gate_of_the_City_of_Dis.
1.08_-_Psycho_therapy_Today
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_SOME_REFLECTIONS_ON_THE_SPIRITUAL_REPERCUSSIONS_OF_THE_ATOM_BOMB
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_Historical_Significance_of_the_Fish
1.08_-_The_Methods_of_Vedantic_Knowledge
1.08_-_The_Splitting_of_the_Human_Personality_during_Spiritual_Training
1.08_-_The_Supreme_Discovery
1.08_-_The_Supreme_Will
1.08_-_The_Synthesis_of_Movement
1.08_-_Worship_of_Substitutes_and_Images
1.094_-_Understanding_the_Structure_of_Things
1.096_-_Powers_that_Accrue_in_the_Practice
1.098_-_The_Transformation_from_Human_to_Divine
1.099_-_The_Entry_of_the_Eternal_into_the_Individual
1.09_-_A_System_of_Vedic_Psychology
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_Kundalini_Yoga
1.09_-_Man_-_About_the_Body
1.09_-_SELF-KNOWLEDGE
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_Sleep_and_Death
1.09_-_Taras_Ultimate_Nature
1.09_-_The_Absolute_Manifestation
1.09_-_The_Ambivalence_of_the_Fish_Symbol
1.09_-_The_Guardian_of_the_Threshold
1.09_-_The_Pure_Existent
1.09_-_The_Secret_Chiefs
1.1.01_-_Seeking_the_Divine
1.1.01_-_The_Divine_and_Its_Aspects
11.01_-_The_Opening_Scene_of_Savitri
1.1.02_-_Sachchidananda
1.1.02_-_The_Aim_of_the_Integral_Yoga
11.02_-_The_Golden_Life-line
11.03_-_Cosmonautics
1.1.04_-_Philosophy
11.04_-_The_Triple_Cord
1.107_-_The_Bestowal_of_a_Divine_Gift
11.08_-_Body-Energy
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_BOOK_THE_TENTH
1.10_-_Concentration_-_Its_Practice
1.10_-_Conscious_Force
1.10_-_GRACE_AND_FREE_WILL
1.10_-_Life_and_Death._The_Greater_Guardian_of_the_Threshold
1.10_-_Relics_of_Tree_Worship_in_Modern_Europe
1.10_-_The_Absolute_of_the_Being
1.10_-_THE_FORMATION_OF_THE_NOOSPHERE
1.10_-_The_Image_of_the_Oceans_and_the_Rivers
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Roughly_Material_Plane_or_the_Material_World
1.10_-_The_Scolex_School
1.10_-_The_Secret_of_the_Veda
1.10_-_The_Three_Modes_of_Nature
1.10_-_The_Yoga_of_the_Intelligent_Will
1.10_-_THINGS_I_OWE_TO_THE_ANCIENTS
11.15_-_Sri_Aurobindo
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_GOOD_AND_EVIL
1.11_-_Oneness
1.11_-_Powers
1.11_-_The_Change_of_Power
1.11_-_The_Influence_of_the_Sexes_on_Vegetation
1.11_-_The_Master_of_the_Work
1.1.1_-_The_Mind_and_Other_Levels_of_Being
1.11_-_The_Reason_as_Governor_of_Life
1.11_-_The_Second_Genesis
1.11_-_The_Seven_Rivers
1.11_-_Works_and_Sacrifice
1.12_-_BOOK_THE_TWELFTH
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_Independence
1.12_-_Love_The_Creator
1.12_-_The_Divine_Work
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_Sacred_Marriage
1.12_-_The_Significance_of_Sacrifice
1.12_-_The_Sociology_of_Superman
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.13_-_BOOK_THE_THIRTEENTH
1.13_-_Conclusion_-_He_is_here
1.13_-_Gnostic_Symbols_of_the_Self
1.1.3_-_Mental_Difficulties_and_the_Need_of_Quietude
1.13_-_Reason_and_Religion
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.13_-_System_of_the_O.T.O.
1.13_-_THE_HUMAN_REBOUND_OF_EVOLUTION_AND_ITS_CONSEQUENCES
1.13_-_The_Kings_of_Rome_and_Alba
1.13_-_The_Lord_of_the_Sacrifice
1.13_-_The_Spirit
1.13_-_The_Supermind_and_the_Yoga_of_Works
1.13_-_Under_the_Auspices_of_the_Gods
1.14_-_Bibliography
1.14_-_(Plot_continued.)_The_tragic_emotions_of_pity_and_fear_should_spring_out_of_the_Plot_itself.
1.14_-_The_Mental_Plane
1.14_-_The_Principle_of_Divine_Works
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Succesion_to_the_Kingdom_in_Ancient_Latium
1.14_-_TURMOIL_OR_GENESIS?
1.15_-_Index
1.15_-_In_the_Domain_of_the_Spirit_Beings
1.15_-_On_incorruptible_purity_and_chastity_to_which_the_corruptible_attain_by_toil_and_sweat.
1.15_-_ON_THE_THOUSAND_AND_ONE_GOALS
1.15_-_Prayers
1.15_-_SILENCE
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Suprarational_Good
1.15_-_The_Supreme_Truth-Consciousness
1.15_-_The_Transformed_Being
1.15_-_The_Worship_of_the_Oak
1.1.5_-_Thought_and_Knowledge
1.15_-_Truth
1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic
1.16_-_Dianus_and_Diana
1.16_-_Man,_A_Transitional_Being
1.16_-_PRAYER
1.16_-_The_Process_of_Avatarhood
1.16_-_The_Season_of_Truth
1.16_-_The_Suprarational_Ultimate_of_Life
1.16_-_The_Triple_Status_of_Supermind
1.17_-_Astral_Journey__Example,_How_to_do_it,_How_to_Verify_your_Experience
1.17_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?
1.17_-_The_Divine_Birth_and_Divine_Works
1.17_-_The_Divine_Soul
1.17_-_The_Transformation
1.18_-_FAITH
1.18_-_Mind_and_Supermind
1.18_-_The_Divine_Worker
1.18_-_The_Perils_of_the_Soul
1.19_-_GOD_IS_NOT_MOCKED
1.19_-_ON_THE_PROBABLE_EXISTENCE_AHEAD_OF_US_OF_AN_ULTRA-HUMAN
1.19_-_The_Curve_of_the_Rational_Age
1.200-1.224_Talks
12.01_-_This_Great_Earth_Our_Mother
1.2.02_-_Qualities_Needed_for_Sadhana
1.2.03_-_Purity
12.04_-_Love_and_Death
1.2.04_-_Sincerity
1.2.05_-_Aspiration
1.2.07_-_Surrender
1.2.08_-_Faith
1.20_-_Equality_and_Knowledge
1.20_-_HOW_MAY_WE_CONCEIVE_AND_HOPE_THAT_HUMAN_UNANIMIZATION_WILL_BE_REALIZED_ON_EARTH?
1.20_-_Tabooed_Persons
1.20_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM
1.20_-_The_End_of_the_Curve_of_Reason
1.2.1.06_-_Symbolism_and_Allegory
1.2.10_-_Opening
1.2.11_-_Patience_and_Perseverance
1.21_-_Chih_Men's_Lotus_Flower,_Lotus_Leaves
1.2.1_-_Mental_Development_and_Sadhana
1.21_-_The_Ascent_of_Life
1.21_-_The_Spiritual_Aim_and_Life
1.22_-_EMOTIONALISM
1.22_-_On_the_many_forms_of_vainglory.
1.22_-_Tabooed_Words
1.22_-_THE_END_OF_THE_SPECIES
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.22_-_The_Problem_of_Life
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.23_-_The_Double_Soul_in_Man
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_Matter
1.2.4_-_Speech_and_Yoga
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
1.25_-_On_the_destroyer_of_the_passions,_most_sublime_humility,_which_is_rooted_in_spiritual_feeling.
1.25_-_SPIRITUAL_EXERCISES
1.25_-_Temporary_Kings
1.25_-_The_Knot_of_Matter
1.26_-_Mental_Processes_-_Two_Only_are_Possible
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1.26_-_Sacrifice_of_the_Kings_Son
1.26_-_The_Ascending_Series_of_Substance
1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY
1.27_-_On_holy_solitude_of_body_and_soul.
1.27_-_The_Sevenfold_Chord_of_Being
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
1.29_-_The_Myth_of_Adonis
1.29_-_What_is_Certainty?
1.300_-_1.400_Talks
13.01_-_A_Centurys_Salutation_to_Sri_Aurobindo_The_Greatness_of_the_Great
1.3.02_-_Equality__The_Chief_Support
13.03_-_A_Programme_for_the_Second_Century_of_the_Divine_Manifestation
13.04_-_A_Note_on_Supermind
1.3.1.02_-_The_Object_of_Our_Yoga
1.31_-_Adonis_in_Cyprus
1.3.2.01_-_I._The_Entire_Purpose_of_Yoga
1.32_-_The_Ninth_Circle__Traitors._The_Frozen_Lake_of_Cocytus._First_Division,_Caina__Traitors_to_their_Kindred._Camicion_de'_Pazzi._Second_Division,_Antenora__Traitors_to_their_Country._Dante_questions_Bocca_degli
1.3.4.02_-_The_Hour_of_God
1.3.4.04_-_The_Divine_Superman
1.3.5.01_-_The_Law_of_the_Way
1.3.5.05_-_The_Path
1.35_-_The_Tao_2
1.36_-_Quo_Stet_Olympus_-_Where_the_Gods,_Angels,_etc._Live
1.37_-_Oriential_Religions_in_the_West
1.39_-_The_Ritual_of_Osiris
1.400_-_1.450_Talks
1.4.01_-_The_Divine_Grace_and_Guidance
14.02_-_Occult_Experiences
1.4.02_-_The_Divine_Force
1.4.03_-_The_Guru
14.04_-_More_of_Yajnavalkya
14.05_-_The_Golden_Rule
14.07_-_A_Review_of_Our_Ashram_Life
1.40_-_The_Nature_of_Osiris
1.42_-_This_Self_Introversion
1.439
1.43_-_Dionysus
1.43_-_The_Holy_Guardian_Angel_is_not_the_Higher_Self_but_an_Objective_Individual
1.44_-_Serious_Style_of_A.C.,_or_the_Apparent_Frivolity_of_Some_of_my_Remarks
1.450_-_1.500_Talks
1.47_-_Lityerses
15.01_-_The_Mother,_Human_and_Divine
1.50_-_A.C._and_the_Masters;_Why_they_Chose_him,_etc.
1.50_-_Eating_the_God
1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work
1.52_-_Killing_the_Divine_Animal
1.550_-_1.600_Talks
1.55_-_The_Transference_of_Evil
1.56_-_The_Public_Expulsion_of_Evils
1.57_-_Beings_I_have_Seen_with_my_Physical_Eye
1.57_-_Public_Scapegoats
1.58_-_Human_Scapegoats_in_Classical_Antiquity
1.59_-_Geomancy
1.59_-_Killing_the_God_in_Mexico
1.60_-_Between_Heaven_and_Earth
1.62_-_The_Fire-Festivals_of_Europe
1.63_-_Fear,_a_Bad_Astral_Vision
1.63_-_The_Interpretation_of_the_Fire-Festivals
1.66_-_Vampires
1.67_-_The_External_Soul_in_Folk-Custom
1.69_-_Farewell_to_Nemi
1.70_-_Morality_1
1.72_-_Education
1.76_-_The_Gods_-_How_and_Why_they_Overlap
1.78_-_Sore_Spots
18.04_-_Modern_Poems
18.05_-_Ashram_Poets
1.82_-_Epistola_Penultima_-_The_Two_Ways_to_Reality
1.83_-_Epistola_Ultima
1913_06_15p
1913_11_28p
1913_12_16p
1913_12_29p
1914_01_11p
1914_01_31p
1914_02_05p
1914_02_09p
1914_02_27p
1914_03_01p
1914_03_10p
1914_03_19p
1914_03_21p
1914_03_23p
1914_04_08p
1914_04_13p
1914_04_20p
1914_04_28p
1914_05_09p
1914_05_25p
1914_06_04p
1914_06_11p
1914_06_13p
1914_06_24p
1914_08_13p
1914_10_12p
1914_10_25p
1915_11_07p
1916_01_23p
1916_12_21p
1917_01_29p
1917_03_30p
19.17_-_On_Anger
19.21_-_Miscellany
19.25_-_The_Bhikkhu
1929-04-07_-_Yoga,_for_the_sake_of_the_Divine_-_Concentration_-_Preparations_for_Yoga,_to_be_conscious_-_Yoga_and_humanity_-_We_have_all_met_in_previous_lives
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
1929-05-12_-_Beings_of_vital_world_(vampires)_-_Money_power_and_vital_beings_-_Capacity_for_manifestation_of_will_-_Entry_into_vital_world_-_Body,_a_protection_-_Individuality_and_the_vital_world
1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality
1950-12-25_-_Christmas_-_festival_of_Light_-_Energy_and_mental_growth_-_Meditation_and_concentration_-_The_Mother_of_Dreams_-_Playing_a_game_well,_and_energy
1950-12-30_-_Perfect_and_progress._Dynamic_equilibrium._True_sincerity.
1951-01-13_-_Aim_of_life_-_effort_and_joy._Science_of_living,_becoming_conscious._Forces_and_influences.
1951-01-15_-_Sincerity_-_inner_discernment_-_inner_light._Evil_and_imbalance._Consciousness_and_instruments.
1951-01-25_-_Needs_and_desires._Collaboration_of_the_vital,_mind_an_accomplice._Progress_and_sincerity_-_recognising_faults._Organising_the_body_-_illness_-_new_harmony_-_physical_beauty.
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.
1951-02-03_-_What_is_Yoga?_for_what?_-_Aspiration,_seeking_the_Divine._-_Process_of_yoga,_renouncing_the_ego.
1951-02-08_-_Unifying_the_being_-_ideas_of_good_and_bad_-_Miracles_-_determinism_-_Supreme_Will_-_Distinguishing_the_voice_of_the_Divine
1951-02-17_-_False_visions_-_Offering_ones_will_-_Equilibrium_-_progress_-_maturity_-_Ardent_self-giving-_perfecting_the_instrument_-_Difficulties,_a_help_in_total_realisation_-_paradoxes_-_Sincerity_-_spontaneous_meditation
1951-02-19_-_Exteriorisation-_clairvoyance,_fainting,_etc_-_Somnambulism_-_Tartini_-_childrens_dreams_-_Nightmares_-_gurus_protection_-_Mind_and_vital_roam_during_sleep
1951-02-22_-_Surrender,_offering,_consecration_-_Experiences_and_sincerity_-_Aspiration_and_desire_-_Vedic_hymns_-_Concentration_and_time
1951-03-03_-_Hostile_forces_-_difficulties_-_Individuality_and_form_-_creation
1951-03-08_-_Silencing_the_mind_-_changing_the_nature_-_Reincarnation-_choice_-_Psychic,_higher_beings_gods_incarnating_-_Incarnation_of_vital_beings_-_the_Lord_of_Falsehood_-_Hitler_-_Possession_and_madness
1951-03-12_-_Mental_forms_-_learning_difficult_subjects_-_Mental_fortress_-_thought_-_Training_the_mind_-_Helping_the_vital_being_after_death_-_ceremonies_-_Human_stupidities
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
1951-03-19_-_Mental_worlds_and_their_beings_-_Understanding_in_silence_-_Psychic_world-_its_characteristics_-_True_experiences_and_mental_formations_-_twelve_senses
1951-03-24_-_Descent_of_Divine_Love,_of_Consciousness_-_Earth-_a_symbolic_formation_-_the_Divine_Presence_-_The_psychic_being_and_other_worlds_-_Divine_Love_and_Grace_-_Becoming_consaious_of_Divine_Love_-_Finding_ones_psychic_being_-_Responsibility
1951-03-26_-_Losing_all_to_gain_all_-_psychic_being_-_Transforming_the_vital_-_physical_habits_-_the_subconscient_-_Overcoming_difficulties_-_weakness,_an_insincerity_-_to_change_the_world_-_Psychic_source,_flash_of_experience_-_preparation_for_yoga
1951-03-29_-_The_Great_Vehicle_and_The_Little_Vehicle_-_Choosing_ones_family,_country_-_The_vital_being_distorted_-_atavism_-_Sincerity_-_changing_ones_character
1951-04-05_-_Illusion_and_interest_in_action_-_The_action_of_the_divine_Grace_and_the_ego_-_Concentration,_aspiration,_will,_inner_silence_-_Value_of_a_story_or_a_language_-_Truth_-_diversity_in_the_world
1951-04-12_-_Japan,_its_art,_landscapes,_life,_etc_-_Fairy-lore_of_Japan_-_Culture-_its_spiral_movement_-_Indian_and_European-_the_spiritual_life_-_Art_and_Truth
1951-04-17_-_Unity,_diversity_-_Protective_envelope_-_desires_-_consciousness,_true_defence_-_Perfection_of_physical_-_cinema_-_Choice,_constant_and_conscious_-_law_of_ones_being_-_the_One,_the_Multiplicity_-_Civilization-_preparing_an_instrument
1951-04-19_-_Demands_and_needs_-_human_nature_-_Abolishing_the_ego_-_Food-_tamas,_consecration_-_Changing_the_nature-_the_vital_and_the_mind_-_The_yoga_of_the_body__-_cellular_consciousness
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
1951-05-11_-_Mahakali_and_Kali_-_Avatar_and_Vibhuti_-_Sachchidananda_behind_all_states_of_being_-_The_power_of_will_-_receiving_the_Divine_Will
1951-05-12_-_Mahalakshmi_and_beauty_in_life_-_Mahasaraswati_-_conscious_hand_-_Riches_and_poverty
1951-05-14_-_Chance_-_the_play_of_forces_-_Peace,_given_and_lost_-_Abolishing_the_ego
1953-03-25
1953-04-01
1953-04-08
1953-04-29
1953-05-06
1953-05-20
1953-05-27
1953-06-03
1953-06-10
1953-06-24
1953-07-08
1953-07-22
1953-08-12
1953-08-19
1953-11-04
1953-11-11
1953-12-09
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
1954-04-14_-_Love_-_Can_a_person_love_another_truly?_-_Parental_love
1954-05-12_-_The_Purusha_-_Surrender_-_Distinguishing_between_influences_-_Perfect_sincerity
1954-05-19_-_Affection_and_love_-_Psychic_vision_Divine_-_Love_and_receptivity_-_Get_out_of_the_ego
1954-05-26_-_Symbolic_dreams_-_Psychic_sorrow_-_Dreams,_one_is_rarely_conscious
1954-06-02_-_Learning_how_to_live_-_Work,_studies_and_sadhana_-_Waste_of_the_Energy_and_Consciousness
1954-06-23_-_Meat-eating_-_Story_of_Mothers_vegetable_garden_-_Faithfulness_-_Conscious_sleep
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-07-14_-_The_Divine_and_the_Shakti_-_Personal_effort_-_Speaking_and_thinking_-_Doubt_-_Self-giving,_consecration_and_surrender_-_Mothers_use_of_flowers_-_Ornaments_and_protection
1954-07-21_-_Mistakes_-_Success_-_Asuras_-_Mental_arrogance_-_Difficulty_turned_into_opportunity_-_Mothers_use_of_flowers_-_Conversion_of_men_governed_by_adverse_forces
1954-07-28_-_Money_-_Ego_and_individuality_-_The_shadow
1954-08-04_-_Servant_and_worker_-_Justification_of_weakness_-_Play_of_the_Divine_-_Why_are_you_here_in_the_Ashram?
1954-08-18_-_Mahalakshmi_-_Maheshwari_-_Mahasaraswati_-_Determinism_and_freedom_-_Suffering_and_knowledge_-_Aspects_of_the_Mother
1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
1954-09-22_-_The_supramental_creation_-_Rajasic_eagerness_-_Silence_from_above_-_Aspiration_and_rejection_-_Effort,_individuality_and_ego_-_Aspiration_and_desire
1954-09-29_-_The_right_spirit_-_The_Divine_comes_first_-_Finding_the_Divine_-_Mistakes_-_Rejecting_impulses_-_Making_the_consciousness_vast_-_Firm_resolution
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
1954-11-03_-_Body_opening_to_the_Divine_-_Concentration_in_the_heart_-_The_army_of_the_Divine_-_The_knot_of_the_ego_-Streng_thening_ones_will
1954-11-24_-_Aspiration_mixed_with_desire_-_Willing_and_desiring_-_Children_and_desires_-_Supermind_and_the_higher_ranges_of_mind_-_Stages_in_the_supramental_manifestation
1954-12-22_-_Possession_by_hostile_forces_-_Purity_and_morality_-_Faith_in_the_final_success_-Drawing_back_from_the_path
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
1955-04-13_-_Psychoanalysts_-_The_underground_super-ego,_dreams,_sleep,_control_-_Archetypes,_Overmind_and_higher_-_Dream_of_someone_dying_-_Integral_repose,_entering_Sachchidananda_-_Organising_ones_life,_concentration,_repose
1955-06-08_-_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
1955-07-06_-_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
1955-07-13_-_Cosmic_spirit_and_cosmic_consciousness_-_The_wall_of_ignorance,_unity_and_separation_-_Aspiration_to_understand,_to_know,_to_be_-_The_Divine_is_in_the_essence_of_ones_being_-_Realising_desires_through_the_imaginaton
1955-07-20_-_The_Impersonal_Divine_-_Surrender_to_the_Divine_brings_perfect_freedom_-_The_Divine_gives_Himself_-_The_principle_of_the_inner_dimensions_-_The_paths_of_aspiration_and_surrender_-_Linear_and_spherical_paths_and_realisations
1955-10-19
1955-11-02_-_The_first_movement_in_Yoga_-_Interiorisation,_finding_ones_soul_-_The_Vedic_Age_-_An_incident_about_Vivekananda_-_The_imaged_language_of_the_Vedas_-_The_Vedic_Rishis,_involutionary_beings_-_Involution_and_evolution
1955-11-09_-_Personal_effort,_egoistic_mind_-_Man_is_like_a_public_square_-_Natures_work_-_Ego_needed_for_formation_of_individual_-_Adverse_forces_needed_to_make_man_sincere_-_Determinisms_of_different_planes,_miracles
1955-11-16_-_The_significance_of_numbers_-_Numbers,_astrology,_true_knowledge_-_Divines_Love_flowers_for_Kali_puja_-_Desire,_aspiration_and_progress_-_Determining_ones_approach_to_the_Divine_-_Liberation_is_obtained_through_austerities_-_...
1955-11-23_-_One_reality,_multiple_manifestations_-_Integral_Yoga,_approach_by_all_paths_-_The_supreme_man_and_the_divine_man_-_Miracles_and_the_logic_of_events
1955-12-07_-_Emotional_impulse_of_self-giving_-_A_young_dancer_in_France_-_The_heart_has_wings,_not_the_head_-_Only_joy_can_conquer_the_Adversary
1955-12-28_-_Aspiration_in_different_parts_of_the_being_-_Enthusiasm_and_gratitude_-_Aspiration_is_in_all_beings_-_Unlimited_power_of_good,_evil_has_a_limit_-_Progress_in_the_parts_of_the_being_-_Significance_of_a_dream
1956-01-18_-_Two_sides_of_individual_work_-_Cheerfulness_-_chosen_vessel_of_the_Divine_-_Aspiration,_consciousness,_of_plants,_of_children_-_Being_chosen_by_the_Divine_-_True_hierarchy_-_Perfect_relation_with_the_Divine_-_India_free_in_1915
1956-01-25_-_The_divine_way_of_life_-_Divine,_Overmind,_Supermind_-_Material_body__for_discovery_of_the_Divine_-_Five_psychological_perfections
1956-02-08_-_Forces_of_Nature_expressing_a_higher_Will_-_Illusion_of_separate_personality_-_One_dynamic_force_which_moves_all_things_-_Linear_and_spherical_thinking_-_Common_ideal_of_life,_microscopic
1956-02-22_-_Strong_immobility_of_an_immortal_spirit_-_Equality_of_soul_-_Is_all_an_expression_of_the_divine_Will?_-_Loosening_the_knot_of_action_-_Using_experience_as_a_cloak_to_cover_excesses_-_Sincerity,_a_rare_virtue
1956-02-29_-_Sacrifice,_self-giving_-_Divine_Presence_in_the_heart_of_Matter_-_Divine_Oneness_-_Divine_Consciousness_-_All_is_One_-_Divine_in_the_inconscient_aspires_for_the_Divine
1956-03-07_-_Sacrifice,_Animals,_hostile_forces,_receive_in_proportion_to_consciousness_-_To_be_luminously_open_-_Integral_transformation_-_Pain_of_rejection,_delight_of_progress_-_Spirit_behind_intention_-_Spirit,_matter,_over-simplified
1956-04-18_-_Ishwara_and_Shakti,_seeing_both_aspects_-_The_Impersonal_and_the_divine_Person_-_Soul,_the_presence_of_the_divine_Person_-_Going_to_other_worlds,_exteriorisation,_dreams_-_Telling_stories_to_oneself
1956-05-02
1956-05-02_-_Threefold_union_-_Manifestation_of_the_Supramental_-_Profiting_from_the_Divine_-_Recognition_of_the_Supramental_Force_-_Ascent,_descent,_manifestation
1956-06-06_-_Sign_or_indication_from_books_of_revelation_-_Spiritualised_mind_-_Stages_of_sadhana_-_Reversal_of_consciousness_-_Organisation_around_central_Presence_-_Boredom,_most_common_human_malady
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
1956-06-27_-_Birth,_entry_of_soul_into_body_-_Formation_of_the_supramental_world_-_Aspiration_for_progress_-_Bad_thoughts_-_Cerebral_filter_-_Progress_and_resistance
1956-07-11_-_Beauty_restored_to_its_priesthood_-_Occult_worlds,_occult_beings_-_Difficulties_and_the_supramental_force
1956-07-25_-_A_complete_act_of_divine_love_-_How_to_listen_-_Sports_programme_same_for_boys_and_girls_-_How_to_profit_by_stay_at_Ashram_-_To_Women_about_Their_Body
1956-08-08_-_How_to_light_the_psychic_fire,_will_for_progress_-_Helping_from_a_distance,_mental_formations_-_Prayer_and_the_divine_-_Grace_Grace_at_work_everywhere
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
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
1956-09-14
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
1956-09-26_-_Soul_of_desire_-_Openness,_harmony_with_Nature_-_Communion_with_divine_Presence_-_Individuality,_difficulties,_soul_of_desire_-_personal_contact_with_the_Mother_-_Inner_receptivity_-_Bad_thoughts_before_the_Mother
1956-10-10_-_The_supramental_race__in_a_few_centuries_-_Condition_for_new_realisation_-_Everyone_must_follow_his_own_path_-_Progress,_no_two_paths_alike
1956-10-28
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
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1956-12-05_-_Even_and_objectless_ecstasy_-_Transform_the_animal_-_Individual_personality_and_world-personality_-_Characteristic_features_of_a_world-personality_-_Expressing_a_universal_state_of_consciousness_-_Food_and_sleep_-_Ordered_intuition
1956-12-12_-_paradoxes_-_Nothing_impossible_-_unfolding_universe,_the_Eternal_-_Attention,_concentration,_effort_-_growth_capacity_almost_unlimited_-_Why_things_are_not_the_same_-_will_and_willings_-_Suggestions,_formations_-_vital_world
1956-12-19_-_Preconceived_mental_ideas_-_Process_of_creation_-_Destructive_power_of_bad_thoughts_-_To_be_perfectly_sincere
1957-01-02_-_Can_one_go_out_of_time_and_space?_-_Not_a_crucified_but_a_glorified_body_-_Individual_effort_and_the_new_force
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?
1957-02-13_-_Suffering,_pain_and_pleasure_-_Illness_and_its_cure
1957-03-20_-_Never_sit_down,_true_repose
1957-03-22_-_A_story_of_initiation,_knowledge_and_practice
1957-04-03_-_Different_religions_and_spirituality
1957-04-10_-_Sports_and_yoga_-_Organising_ones_life
1957-05-01_-_Sports_competitions,_their_value
1957-08-07_-_The_resistances,_politics_and_money_-_Aspiration_to_realise_the_supramental_life
1957-11-12
1957-12-18_-_Modern_science_and_illusion_-_Value_of_experience,_its_transforming_power_-_Supramental_power,_first_aspect_to_manifest
1957-12-21
1958-03-12_-_The_key_of_past_transformations
1958-03-19_-_General_tension_in_humanity_-_Peace_and_progress_-_Perversion_and_vision_of_transformation
1958-04-03
1958-06-04_-_New_birth
1958-06-06_-_Supramental_Ship
1958-07-02
1958-07-16_-_Is_religion_a_necessity?
1958-08-09
1958-08-15_-_Our_relation_with_the_Gods
1958-09-10_-_Magic,_occultism,_physical_science
1958-09-17_-_Power_of_formulating_experience_-_Usefulness_of_mental_development
1958-10-01
1958-10-01_-_The_ideal_of_moral_perfection
1958_10_03
1958-10-04
1958_10_17
1958-10-22_-_Spiritual_life_-_reversal_of_consciousness_-_Helping_others
1958-11-12_-_The_aim_of_the_Supreme_-_Trust_in_the_Grace
1958-11-22
1959-01-06
1959-01-14
1959-01-31
1959-05-25
1959-06-07
1960-01-28
1960_02_03
1960_02_10
1960_03_16
1960_04_07?_-_28
1960_04_27
1960-05-16
1960-05-21_-_true_purity_-_you_have_to_be_the_Divine_to_overcome_hostile_forces
1960-05-24_-_supramental_flood
1960-06-04
1960-06-07
1960-08-10_-_questions_from_center_of_Education_-_reading_Sri_Aurobindo
1960-08-27
1960-09-20
1960-10-02a
1960_11_13?_-_50
1960_11_14?_-_51
1960-12-20
1961-01-12
1961-01-17
1961_01_18
1961-01-27
1961-01-29
1961-01-Undated
1961-02-04
1961-02-07
1961-02-11
1961-02-25
1961-03-04
1961_03_11_-_58
1961-03-21
1961-03-27
1961-04-25
1961_05_21?_-_62
1961-07-07
1961-07-18
1961_07_27
1961-08-02
1961-10-02
1961-12-16
1961-12-20
1962-01-09
1962-01-12
1962_01_12
1962-01-12_-_supramental_ship
1962-01-21
1962-02-06
1962-03-06
1962-05-27
1962-05-31
1962-07-14
1962-07-18
1962-07-21
1962-07-25
1962-09-05
1962-11-17
1962-11-27
1962-12-04
1963-03-30
1963-07-20
1963_08_11?_-_94
1963-08-17
1963-08-24
1963-08-28
1963-11-04
1963_11_04
1963-11-23
1963-12-03
1963-12-14
1963-12-18
1963-12-21
1964-01-15
1964-01-22
1964-01-28
1964-02-13
1964-03-25
1964_03_25
1964-07-15
1964-07-18
1964-07-25
1964-08-08
1964-09-26
1964-10-24a
1964-11-04
1964-11-21
1964-12-02
1965-02-24
1965-03-20
1965-03-24
1965-04-17
1965-04-21
1965-04-28
1965-05-29
1965_05_29
1965-06-02
1965-07-17
1965-08-25
1965-10-13
1965-10-20
1965-11-23
1965-11-27
1965-12-04
1965-12-25
1965_12_25
1966-01-08
1966-01-26
1966-01-31
1966-04-30
1966-05-14
1966-07-27
1966-07-30
1966-08-13
1966-08-17
1966-08-31
1966-09-14
1966_09_14
1966-10-22
1966-10-26
1966-11-03
1966-11-15
1966-11-19
1966-11-30
1967-01-11
1967-01-21
1967-01-28
1967-05-03
1967-06-14
1967-06-17
1967-07-05
1967-08-02
1967-09-16
1967-10-11
1967-10-14
1967-11-22
1967-12-13
1967-12-20
1967-12-30
1968-01-06
1968-01-12
1968-02-03
1968-02-14
1968-04-10
1968-05-22
1968-06-08
1968-06-15
1968-08-07
1968-09-21
1968-09-25
1968-10-05
1968-10-26
1969-02-26
1969-03-19
1969-03-26
1969-04-02
1969-04-16
1969-04-23
1969-04-30
1969-05-03
1969-05-17
1969-05-21
1969-07-23
1969-07-30
1969-08-02
1969_08_14
1969_08_19
1969_08_30_-_140
1969-09-03
1969_09_22
1969-09-24
1969_09_30
1969-10-01
1969_10_13
1969_10_15
1969_10_18
1969_10_19
1969-10-25
1969-11-05
1969_11_15
1969_11_16
1969_11_27?
1969-12-10
1969-12-13
1969_12_22
1969-12-27
1969-12-31
1970-01-07
1970_01_13?
1970-01-17
1970_01_20
1970_02_07
1970_02_08
1970_02_09
1970-02-11
1970_02_23
1970_02_25
1970_02_26
1970_02_27?
1970_03_03
1970-03-04
1970_03_06?
1970_03_09
1970-03-18
1970-04-01
1970_04_06
1970-04-18
1970_04_21_-_490
1970-04-29
1970_05_21
1970-06-03
1970_06_06
1970-07-11
1970-10-10
1970-11-25
1971-03-10
1971-04-28
1971-05-01
1971-05-08
1971-05-15
1971-06-05
1971-06-09
1971-06-16
1971-08-25
1971-10-16
1971-11-10
1971-12-08
1971-12-11
1971-12-15
1971-12-25
1972-01-01
1972-02-08
1972-02-10
1972-03-08
1972-03-18
1972-03-29a
1972-04-02b
1972-04-05
1972-04-13
1972-05-06
1972-05-13
1972-06-24
1972-07-19
1972-07-22
1973-02-14
1973-02-18
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.ac_-_The_Garden_of_Janus
1.anon_-_Enuma_Elish_(When_on_high)
1.anon_-_If_this_were_a_world
1.bs_-_I_have_got_lost_in_the_city_of_love
1.bs_-_The_moment_I_bowed_down
1.ct_-_Distinguishing_Ego_from_Self
1f.lovecraft_-_A_Reminiscence_of_Dr._Samuel_Johnson
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_From_Beyond
1f.lovecraft_-_He
1f.lovecraft_-_Herbert_West-Reanimator
1f.lovecraft_-_Ibid
1f.lovecraft_-_Medusas_Coil
1f.lovecraft_-_The_Call_of_Cthulhu
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Colour_out_of_Space
1f.lovecraft_-_The_Dreams_in_the_Witch_House
1f.lovecraft_-_The_Dunwich_Horror
1f.lovecraft_-_The_History_of_the_Necronomicon
1f.lovecraft_-_The_Horror_in_the_Museum
1f.lovecraft_-_The_Man_of_Stone
1f.lovecraft_-_The_Nameless_City
1f.lovecraft_-_The_Shadow_over_Innsmouth
1f.lovecraft_-_The_Silver_Key
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1f.lovecraft_-_Under_the_Pyramids
1.fs_-_The_Philosophical_Egotist
1.hcyc_-_38_-_All_categories_are_no_category_(from_The_Shodoka)
1.hcyc_-_50_-_The_Buddhas_doctrine_of_directness_(from_The_Shodoka)
1.hs_-_Naked_in_the_Bee-House
1.jk_-_Endymion_-_Book_IV
1.jk_-_Hyperion._Book_III
1.jk_-_La_Belle_Dame_Sans_Merci
1.jk_-_La_Belle_Dame_Sans_Merci_(Original_version_)
1.jk_-_Lamia._Part_II
1.jk_-_Otho_The_Great_-_Act_IV
1.jk_-_Sonnet._The_Human_Seasons
1.jk_-_The_Cap_And_Bells;_Or,_The_Jealousies_-_A_Faery_Tale_.._Unfinished
1.jlb_-_Daybreak
1.jlb_-_Emanuel_Swedenborg
1.jlb_-_The_suicide
1.jr_-_Two_Friends
1.kbr_-_Dohas_(Couplets)_I_(with_translation)
1.kbr_-_Looking_At_The_Grinding_Stones_-_Dohas_(Couplets)_I
1.kbr_-_The_bhakti_path...
1.kbr_-_The_bhakti_path_winds_in_a_delicate_way
1.kt_-_A_Song_on_the_View_of_Voidness
1.lovecraft_-_The_Poe-ets_Nightmare
1.mb_-_No_one_knows_my_invisible_life
1.pbs_-_An_Allegory
1.pbs_-_Charles_The_First
1.pbs_-_Prometheus_Unbound
1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts
1.pbs_-_The_Cyclops
1.pbs_-_The_Triumph_Of_Life
1.pbs_-_The_Two_Spirits_-_An_Allegory
1.pbs_-_The_Witch_Of_Atlas
1.poe_-_Enigma
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_To_--
1.rb_-_A_Pretty_Woman
1.rb_-_Holy-Cross_Day
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Paracelsus_-_Part_II_-_Paracelsus_Attains
1.rb_-_Paracelsus_-_Part_I_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_IV_-_Paracelsus_Aspires
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Pippa_Passes_-_Part_I_-_Morning
1.rb_-_Pippa_Passes_-_Part_IV_-_Night
1.rb_-_Sordello_-_Book_the_Fifth
1.rb_-_Sordello_-_Book_the_First
1.rb_-_Sordello_-_Book_the_Third
1.rb_-_The_Flight_Of_The_Duchess
1.rmpsd_-_Come,_let_us_go_for_a_walk,_O_mind
1.rmpsd_-_Love_Her,_Mind
1.rwe_-_From_the_Persian_of_Hafiz_I
1.rwe_-_Self_Reliance
1.rwe_-_Wakdeubsankeit
1.snk_-_Nirvana_Shatakam
1.srm_-_The_Marital_Garland_of_Letters
1.srm_-_The_Song_of_the_Poppadum
1.wby_-_All_Souls_Night
1.wby_-_An_Irish_Airman_Foresees_His_Death
1.wby_-_A_Prayer_For_My_Daughter
1.wby_-_Beautiful_Lofty_Things
1.wby_-_Byzantium
1.wby_-_Colonus_Praise
1.wby_-_Coole_Park_1929
1.wby_-_Ego_Dominus_Tuus
1.wby_-_For_Anne_Gregory
1.wby_-_In_Memory_Of_Major_Robert_Gregory
1.wby_-_Old_Tom_Again
1.wby_-_Sailing_to_Byzantium
1.wby_-_Supernatural_Songs
1.wby_-_The_Circus_Animals_Desertion
1.wby_-_The_Gift_Of_Harun_Al-Rashid
1.wby_-_The_Municipal_Gallery_Revisited
1.wby_-_The_Spirit_Medium
1.wby_-_To_A_Friend_Whose_Work_Has_Come_To_Nothing
1.whitman_-_A_Promise_To_California
1.whitman_-_As_Consequent,_Etc.
1.whitman_-_Election_Day,_November_1884
1.whitman_-_On_Old_Mans_Thought_Of_School
1.whitman_-_Over_The_Carnage
1.whitman_-_Poems_Of_Joys
1.whitman_-_Salut_Au_Monde
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_XLII
1.whitman_-_Song_Of_Myself-_XXXIX
1.whitman_-_Song_Of_The_Exposition
1.whitman_-_Starting_From_Paumanok
1.whitman_-_States!
1.whitman_-_Who_Is_Now_Reading_This?
1.ww_-_7-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_A_Jewish_Family_In_A_Small_Valley_Opposite_St._Goar,_Upon_The_Rhine
1.ww_-_Book_Fifth-Books
1.ww_-_Book_Seventh_[Residence_in_London]
1.ww_-_Guilt_And_Sorrow,_Or,_Incidents_Upon_Salisbury_Plain
1.ww_-_Memory
1.ww_-_Methought_I_Saw_The_Footsteps_Of_A_Throne
1.ww_-_The_Excursion-_V-_Book_Fouth-_Despondency_Corrected
1.ww_-_The_Recluse_-_Book_First
1.ww_-_The_Waterfall_And_The_Eglantine
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_Mandala_One
2.01_-_MASTER_AND_DISCIPLE
2.01_-_On_Books
2.01_-_On_the_Concept_of_the_Archetype
2.01_-_THE_ADVENT_OF_LIFE
2.01_-_THE_ARCANE_SUBSTANCE_AND_THE_POINT
2.01_-_The_Object_of_Knowledge
2.01_-_The_Road_of_Trials
2.01_-_The_Therapeutic_value_of_Abreaction
2.01_-_The_Two_Natures
2.01_-_The_Yoga_and_Its_Objects
2.02_-_Atomic_Motions
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_IN_THE_COMPANY_OF_DEVOTEES
2.02_-_On_Letters
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Mother_Archetype
2.02_-_THE_SCINTILLA
2.02_-_The_Status_of_Knowledge
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.03_-_Atomic_Forms_And_Their_Combinations
2.03_-_DEMETER
2.03_-_Indra_and_the_Thought-Forces
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_The_Christian_Phenomenon_and_Faith_in_the_Incarnation
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Eternal_and_the_Individual
2.03_-_The_Integral_Yoga
2.03_-_The_Purified_Understanding
2.03_-_The_Pyx
2.03_-_The_Supreme_Divine
2.03_-_VISIT_TO_VIDYASAGAR
2.04_-_Absence_Of_Secondary_Qualities
2.04_-_ADVICE_TO_HOUSEHOLDERS
2.04_-_Agni,_the_Illumined_Will
2.04_-_Concentration
2.04_-_On_Art
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.04_-_The_Secret_of_Secrets
2.05_-_Apotheosis
2.05_-_Aspects_of_Sadhana
2.05_-_Habit_3__Put_First_Things_First
2.05_-_Infinite_Worlds
2.05_-_Renunciation
2.05_-_The_Divine_Truth_and_Way
2.05_-_THE_MASTER_AND_KESHAB
2.05_-_The_Tale_of_the_Vampires_Kingdom
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_Revelation_and_the_Christian_Phenomenon
2.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.06_-_The_Wand
2.06_-_Two_Tales_of_Seeking_and_Losing
2.06_-_Union_with_the_Divine_Consciousness_and_Will
2.06_-_Works_Devotion_and_Knowledge
2.07_-_I_Also_Try_to_Tell_My_Tale
2.07_-_On_Congress_and_Politics
2.07_-_The_Cup
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
2.07_-_The_Mother__Relations_with_Others
2.07_-_The_Supreme_Word_of_the_Gita
2.07_-_The_Upanishad_in_Aphorism
2.08_-_God_in_Power_of_Becoming
2.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
2.08_-_The_Release_from_the_Heart_and_the_Mind
2.08_-_The_Sword
2.09_-_ADVICE_TO_THE_BRAHMOS
2.09_-_Memory,_Ego_and_Self-Experience
2.09_-_On_Sadhana
2.09_-_The_Pantacle
2.09_-_The_Release_from_the_Ego
2.09_-_The_World_of_Points
2.0_-_THE_ANTICHRIST
2.1.01_-_The_Central_Process_of_the_Sadhana
21.01_-_The_Mother_The_Nature_of_Her_Work
2.1.02_-_Classification_of_the_Parts_of_the_Being
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
21.02_-_Gods_and_Men
2.1.02_-_Nature_The_World-Manifestation
2.1.03_-_Man_and_Superman
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_The_Realisation_of_the_Cosmic_Self
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.11_-_The_Boundaries_of_the_Ignorance
2.11_-_The_Guru
2.11_-_The_Modes_of_the_Self
2.1.1_-_The_Nature_of_the_Vital
2.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
2.12_-_THE_FESTIVAL_AT_PNIHTI
2.12_-_The_Origin_of_the_Ignorance
2.12_-_The_Realisation_of_Sachchidananda
2.12_-_The_Way_and_the_Bhakta
2.1.3.2_-_Study
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_On_Psychology
2.13_-_The_Difficulties_of_the_Mental_Being
2.13_-_THE_MASTER_AND_M.
2.1.3_-_Wrong_Movements_of_the_Vital
2.1.4.1_-_Teachers
2.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Passive_and_the_Active_Brahman
2.14_-_The_Unpacking_of_God
2.15_-_LAST_VISIT_TO_KESHAB
2.15_-_On_the_Gods_and_Asuras
2.15_-_Reality_and_the_Integral_Knowledge
2.15_-_The_Cosmic_Consciousness
2.16_-_Oneness
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
2.1.7.07_-_On_the_Verse_and_Structure_of_the_Poem
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_M._AT_DAKSHINEWAR
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.18_-_January_1939
2.18_-_M._AT_DAKSHINESWAR
2.18_-_The_Soul_and_Its_Liberation
2.19_-_Feb-May_1939
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.19_-_THE_MASTER_AND_HIS_INJURED_ARM
2.2.01_-_Work_and_Yoga
2.20_-_2.29_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
2.2.02_-_Becoming_Conscious_in_Work
2.2.02_-_The_True_Being_and_the_True_Consciousness
2.2.03_-_The_Divine_Force_in_Work
2.2.03_-_The_Psychic_Being
2.2.03_-_The_Science_of_Consciousness
2.2.04_-_Practical_Concerns_in_Work
2.2.05_-_Creative_Activity
2.20_-_Chance
2.20_-_Nov-Dec_1939
2.20_-_The_Infancy_and_Maturity_of_ZO,_Father_and_Mother,_Israel_The_Ancient_and_Understanding
2.20_-_The_Philosophy_of_Rebirth
2.21_-_1940
2.21_-_The_Ladder_of_Self-transcendence
2.21_-_The_Order_of_the_Worlds
2.2.1_-_The_Prusna_Upanishads
2.21_-_The_Three_Heads,_The_Beard_and_The_Mazela
2.21_-_Towards_the_Supreme_Secret
2.22_-_1941-1943
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.2.2_-_Sorrow_and_Suffering
2.22_-_THE_STILLEST_HOUR
2.22_-_The_Supreme_Secret
2.2.3_-_Depression_and_Despondency
2.23_-_Man_and_the_Evolution
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.23_-_The_Core_of_the_Gita.s_Meaning
2.24_-_Gnosis_and_Ananda
2.2.4_-_Sentimentalism,_Sensitiveness,_Instability,_Laxity
2.2.4_-_Taittiriya_Upanishad
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_The_Message_of_the_Gita
2.25_-_List_of_Topics_in_Each_Talk
2.25_-_The_Triple_Transformation
2.26_-_The_Ascent_towards_Supermind
2.2.7.01_-_Some_General_Remarks
2.27_-_The_Gnostic_Being
2.28_-_Rajayoga
2.28_-_The_Divine_Life
2.29_-_The_Worlds_of_Creation,_Formation_and_Action
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.01_-_Concentration_and_Meditation
2.30_-_2.39_-_THE_MASTER_IN_VARIOUS_MOODS
2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace
2.3.02_-_The_Supermind_or_Supramental
2.3.03_-_Integral_Yoga
2.3.03_-_The_Mother's_Presence
2.3.04_-_The_Higher_Planes_of_Mind
2.3.04_-_The_Mother's_Force
2.3.05_-_Sadhana_through_Work_for_the_Mother
2.3.05_-_The_Lower_Nature_or_Lower_Hemisphere
2.3.06_-_The_Mind
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.3.08_-_The_Mother's_Help_in_Difficulties
2.3.1_-_Ego_and_Its_Forms
2.3.2_-_Desire
2.3.3_-_Anger_and_Violence
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
2.40_-_2.49_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.4.02_-_Bhakti,_Devotion,_Worship
24.02_-_Notes_on_Savitri_I
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
2.4.3_-_Problems_in_Human_Relations
25.10_-_WHEREFORE_THIS_HURRY?
25.11_-_EGO
25.12_-_AGNI
27.02_-_The_Human_Touch_Divine
27.03_-_The_Great_Holocaust_-_Chhinnamasta
2_-_Other_Hymns_to_Agni
30.01_-_World-Literature
3.00.2_-_Introduction
30.04_-_Intuition_and_Inspiration_in_Art
30.05_-_Rhythm_in_Poetry
30.06_-_The_Poet_and_The_Seer
30.08_-_Poetry_and_Mantra
30.09_-_Lines_of_Tantra_(Charyapada)
30.10_-_The_Greatness_of_Poetry
30.14_-_Rabindranath_and_Modernism
30.16_-_Tagore_the_Unique
30.17_-_Rabindranath,_Traveller_of_the_Infinite
3.01_-_Forms_of_Rebirth
3.01_-_Hymn_to_Matter
3.01_-_INTRODUCTION
3.01_-_Natural_Morality
3.01_-_THE_BIRTH_OF_THOUGHT
3.01_-_The_Mercurial_Fountain
3.02_-_Aspiration
3.02_-_King_and_Queen
3.02_-_Nature_And_Composition_Of_The_Mind
3.02_-_SOL
3.02_-_The_Motives_of_Devotion
3.02_-_The_Psychology_of_Rebirth
3.02_-_The_Soul_in_the_Soul_World_after_Death
3.03_-_Faith_and_the_Divine_Grace
3.03_-_On_Thought_-_II
3.03_-_SULPHUR
3.03_-_The_Consummation_of_Mysticism
3.03_-_The_Formula_of_Tetragrammaton
3.03_-_The_Godward_Emotions
3.03_-_THE_MODERN_EARTH
3.03_-_The_Naked_Truth
3.03_-_The_Soul_Is_Mortal
3.03_-_The_Spirit_Land
3.04_-_LUNA
3.04_-_On_Thought_-_III
3.05_-_SAL
3.05_-_The_Conjunction
3.05_-_The_Fool
3.06_-_Charity
3.06_-_Death
3.06_-_Thought-Forms_and_the_Human_Aura
3.07_-_The_Ascent_of_the_Soul
3.07_-_The_Formula_of_the_Holy_Grail
3.09_-_Of_Silence_and_Secrecy
3.09_-_The_Return_of_the_Soul
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.02_-_Asceticism_and_the_Integral_Yoga
3.1.02_-_Spiritual_Evolution_and_the_Supramental
31.02_-_The_Mother-_Worship_of_the_Bengalis
3.1.03_-_A_Realistic_Adwaita
31.04_-_Sri_Ramakrishna
3.1.04_-_Transformation_in_the_Integral_Yoga
31.06_-_Jagadish_Chandra_Bose
3.10_-_Of_the_Gestures
3.10_-_ON_THE_THREE_EVILS
3.10_-_The_New_Birth
31.10_-_East_and_West
3.11_-_Epilogue
3.11_-_Spells
3.1.2_-_Levels_of_the_Physical_Being
3.12_-_Of_the_Bloody_Sacrifice
3.12_-_ON_OLD_AND_NEW_TABLETS
3.1.3_-_Difficulties_of_the_Physical_Being
3.15_-_Of_the_Invocation
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
3.2.01_-_The_Newness_of_the_Integral_Yoga
3.2.02_-_The_Veda_and_the_Upanishads
3.2.02_-_Yoga_and_Skill_in_Works
3.2.03_-_Conservation_and_Progress
3.2.03_-_Jainism_and_Buddhism
3.2.04_-_Sankhya_and_Yoga
32.04_-_The_Human_Body
32.05_-_The_Culture_of_the_Body
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
3.2.06_-_The_Adwaita_of_Shankaracharya
32.07_-_The_God_of_the_Scientist
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.20_-_Of_the_Eucharist
3.2.10_-_Christianity_and_Theosophy
32.12_-_The_Evolutionary_Imperative
3.2.3_-_Dreams
3.2.4_-_Sex
3.3.01_-_The_Superman
3.3.02_-_All-Will_and_Free-Will
33.11_-_Pondicherry_II
33.13_-_My_Professors
33.14_-_I_Played_Football
33.15_-_My_Athletics
3.3.1_-_Illness_and_Health
3.3.2_-_Doctors_and_Medicines
3.4.01_-_Evolution
3.4.1.01_-_Poetry_and_Sadhana
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3.5.01_-_Aphorisms
3.5.02_-_Thoughts_and_Glimpses
3-5_Full_Circle
36.07_-_An_Introduction_To_The_Vedas
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
37.05_-_Narada_-_Sanatkumara_(Chhandogya_Upanishad)
3.7.1.01_-_Rebirth
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.04_-_Rebirth_and_Soul_Evolution
3.7.1.06_-_The_Ascending_Unity
3.7.1.08_-_Karma
3.7.1.09_-_Karma_and_Freedom
3.7.1.10_-_Karma,_Will_and_Consequence
3.7.1.11_-_Rebirth_and_Karma
3.7.2.02_-_The_Terrestial_Law
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.04_-_The_Higher_Lines_of_Karma
38.01_-_Asceticism_and_Renunciation
38.02_-_Hymns_and_Prayers
3.8.1.02_-_Arya_-_Its_Significance
3.8.1.06_-_The_Universal_Consciousness
3_-_Commentaries_and_Annotated_Translations
4.01_-_Introduction
4.01_-_Prayers_and_Meditations
4.01_-_THE_COLLECTIVE_ISSUE
4.01_-_The_Presence_of_God_in_the_World
4.01_-_The_Principle_of_the_Integral_Yoga
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_Difficulties
4.02_-_Existence_And_Character_Of_The_Images
4.02_-_GOLD_AND_SPIRIT
4.02_-_Humanity_in_Progress
4.02_-_The_Psychology_of_the_Child_Archetype
4.03_-_Prayer_of_Quiet
4.03_-_Prayer_to_the_Ever-greater_Christ
4.03_-_The_Meaning_of_Human_Endeavor
4.03_-_The_Psychology_of_Self-Perfection
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.03_-_THE_TRANSFORMATION_OF_THE_KING
4.03_-_THE_ULTIMATE_EARTH
4.04_-_Conclusion
4.04_-_In_the_Total_Christ
4.04_-_The_Perfection_of_the_Mental_Being
4.04_-_THE_REGENERATION_OF_THE_KING
4.04_-_Weaknesses
4.05_-_THE_DARK_SIDE_OF_THE_KING
4.05_-_The_Instruments_of_the_Spirit
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.08_-_The_Liberation_of_the_Spirit
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.09_-_REGINA
4.09_-_The_Liberation_of_the_Nature
4.0_-_NOTES_TO_ZARATHUSTRA
4.0_-_The_Path_of_Knowledge
4.1.01_-_The_Intellect_and_Yoga
4.10_-_The_Elements_of_Perfection
4.1.1.04_-_Foundations_of_the_Sadhana
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_The_Perfection_of_Equality
4.1.2.03_-_Preparation_for_the_Supramental_Change
4.1.2_-_The_Difficulties_of_Human_Nature
4.12_-_The_Way_of_Equality
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.13_-_ON_THE_HIGHER_MAN
4.13_-_The_Action_of_Equality
4.1.4_-_Resistances,_Sufferings_and_Falls
4.14_-_The_Power_of_the_Instruments
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.16_-_The_Divine_Shakti
4.17_-_The_Action_of_the_Divine_Shakti
4.18_-_Faith_and_shakti
4.19_-_The_Nature_of_the_supermind
4.1_-_Jnana
4.2.1.01_-_The_Importance_of_the_Psychic_Change
4.2.1.02_-_The_Role_of_the_Psychic_in_Sadhana
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2.01_-_The_Meaning_of_Psychic_Opening
4.2.2.02_-_Conditions_for_the_Psychic_Opening
4.2.2.05_-_Opening_and_Coming_in_Front
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.22_-_The_supramental_Thought_and_Knowledge
4.2.3.03_-_The_Psychic_and_the_Relation_with_the_Divine
4.2.3.04_-_Means_of_Bringing_Forward_the_Psychic
4.2.3.05_-_Obstacles_to_the_Psychic's_Emergence
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.2.4.03_-_The_Psychic_Fire
4.2.4.08_-_Psychic_Sorrow
4.2.4.09_-_Psychic_Tears_or_Weeping
4.2.5.01_-_Psychisation_and_Spiritualisation
4.2.5_-_Dealing_with_Depression_and_Despondency
4.2_-_Karma
4.3.1.01_-_Peace,_Calm,_Silence_and_the_Self
4.3.1.04_-_The_Disappearance_of_the_I_Sense
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2.03_-_Wideness_and_the_Higher_Consciousness
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.3_-_Dealing_with_Hostile_Attacks
4.3.4_-_Accidents,_Possession,_Madness
4.3_-_Bhakti
4.4.1.05_-_Ascent_and_Descent_of_the_Kundalini_Shakti
4.4.2.01_-_Contact_with_the_Above
4.42_-_Chapter_Two
4.4.4.04_-_The_Descent_of_Silence
4.4.4.05_-_The_Descent_of_Force_or_Power
4.4.5.02_-_Descent_and_Psychic_Experiences
5.01_-_EPILOGUE
5.01_-_On_the_Mysteries_of_the_Ascent_towards_God
5.02_-_Against_Teleological_Concept
5.03_-_ADAM_AS_THE_FIRST_ADEPT
5.03_-_The_World_Is_Not_Eternal
5.04_-_Formation_Of_The_World
5.04_-_Supermind_and_the_Life_Divine
5.05_-_Origins_Of_Vegetable_And_Animal_Life
5.06_-_Origins_And_Savage_Period_Of_Mankind
5.06_-_THE_TRANSFORMATION
5.07_-_Beginnings_Of_Civilization
5.07_-_ROTUNDUM,_HEAD,_AND_BRAIN
5.08_-_ADAM_AS_TOTALITY
5.1.01.2_-_The_Book_of_the_Statesman
5.1.01.3_-_The_Book_of_the_Assembly
5.1.01.4_-_The_Book_of_Partings
5.1.01.6_-_The_Book_of_the_Chieftains
5.1.01_-_Terminology
5.1.03_-_The_Hostile_Forces_and_Hostile_Beings
5.4.01_-_Notes_on_Root-Sounds
5.4.01_-_Occult_Knowledge
5.4.02_-_Occult_Powers_or_Siddhis
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.02_-_Great_Meteorological_Phenomena,_Etc
6.02_-_STAGES_OF_THE_CONJUNCTION
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.06_-_Remembrances
6.06_-_SELF-KNOWLEDGE
6.07_-_THE_MONOCOLUS
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.0_-_Conscious,_Unconscious,_and_Individuation
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
7.01_-_The_Soul_(the_Psychic)
7.02_-_The_Mind
7.04_-_The_Vital
7.5.20_-_The_Hidden_Plan
7.5.56_-_Omnipresence
Aeneid
Apology
APPENDIX_I_-_Curriculum_of_A._A.
Averroes_Search
Big_Mind_(non-dual)
Big_Mind_(ten_perfections)
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_attri_buted_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_II._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
BOOK_III._-_The_external_calamities_of_Rome
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
BOOK_IV._-_That_empire_was_given_to_Rome_not_by_the_gods,_but_by_the_One_True_God
BOOK_IX._-_Of_those_who_allege_a_distinction_among_demons,_some_being_good_and_others_evil
Book_of_Genesis
Book_of_Imaginary_Beings_(text)
Book_of_Psalms
BOOK_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans
BOOK_XI._-_Augustine_passes_to_the_second_part_of_the_work,_in_which_the_origin,_progress,_and_destinies_of_the_earthly_and_heavenly_cities_are_discussed.Speculations_regarding_the_creation_of_the_world
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
BOOK_XII._-_Of_the_creation_of_angels_and_men,_and_of_the_origin_of_evil
BOOK_XIV._-_Of_the_punishment_and_results_of_mans_first_sin,_and_of_the_propagation_of_man_without_lust
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_X._-_Porphyrys_doctrine_of_redemption
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_XVI._-_The_history_of_the_city_of_God_from_Noah_to_the_time_of_the_kings_of_Israel
BOOK_XV._-_The_progress_of_the_earthly_and_heavenly_cities_traced_by_the_sacred_history
BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church
BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it
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
CASE_1_-_JOSHUS_DOG
Chapter_III_-_WHEREIN_IS_RELATED_THE_DROLL_WAY_IN_WHICH_DON_QUIXOTE_HAD_HIMSELF_DUBBED_A_KNIGHT
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_IX
COSA_-_BOOK_V
COSA_-_BOOK_VII
COSA_-_BOOK_X
COSA_-_BOOK_XI
COSA_-_BOOK_XII
COSA_-_BOOK_XIII
Cratylus
DS1
DS3
ENNEAD_01.06_-_Of_Beauty.
ENNEAD_01.08_-_Of_the_Nature_and_Origin_of_Evils.
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_02.04a_-_Of_Matter.
ENNEAD_02.05_-_Of_the_Aristotelian_Distinction_Between_Actuality_and_Potentiality.
ENNEAD_02.06_-_Of_Essence_and_Being.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.02_-_Of_Providence.
ENNEAD_03.04_-_Of_Our_Individual_Guardian.
ENNEAD_03.05_-_Of_Love,_or_Eros.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_03.08b_-_Of_Nature,_Contemplation_and_Unity.
ENNEAD_04.02_-_How_the_Soul_Mediates_Between_Indivisible_and_Divisible_Essence.
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_04.07_-_Of_the_Immortality_of_the_Soul:_Polemic_Against_Materialism.
ENNEAD_04.08_-_Of_the_Descent_of_the_Soul_Into_the_Body.
ENNEAD_05.01_-_The_Three_Principal_Hypostases,_or_Forms_of_Existence.
ENNEAD_05.02_-_Of_Generation_and_of_the_Order_of_Things_that_Follow_the_First.
ENNEAD_05.02_-_Of_Generation,_and_of_the_Order_of_things_that_Rank_Next_After_the_First.
ENNEAD_05.03_-_The_Self-Consciousnesses,_and_What_is_Above_Them.
ENNEAD_05.04_-_How_What_is_After_the_First_Proceeds_Therefrom;_of_the_One.
ENNEAD_05.05_-_That_Intelligible_Entities_Are_Not_External_to_the_Intelligence_of_the_Good.
ENNEAD_05.07_-_Do_Ideas_of_Individuals_Exist?
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_05.09_-_Of_Intelligence,_Ideas_and_Essence.
ENNEAD_06.01_-_Of_the_Ten_Aristotelian_and_Four_Stoic_Categories.
ENNEAD_06.02_-_The_Categories_of_Plotinos.
ENNEAD_06.03_-_Plotinos_Own_Sense-Categories.
ENNEAD_06.04_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.05_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.06_-_Of_Numbers.
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
ENNEAD_06.08_-_Of_the_Will_of_the_One.
ENNEAD_06.09_-_Of_the_Good_and_the_One.
Euthyphro
Gods_Script
Gorgias
Guru_Granth_Sahib_first_part
Ion
I._THE_ATTRACTIVE_POWER_OF_GOD
Liber
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
LUX.04_-_LIBERATION
LUX.05_-_AUGOEIDES
LUX.07_-_ENCHANTMENT
Maps_of_Meaning_text
Medea_-_A_Vergillian_Cento
Meno
MoM_References
Phaedo
r1912_07_01
r1912_12_03b
r1912_12_08
r1912_12_10
r1912_12_12
r1912_12_30
r1912_12_31
r1913_01_03
r1913_01_04
r1913_01_05
r1913_01_07
r1913_01_09
r1913_01_10
r1913_01_13
r1913_01_14
r1913_01_15
r1913_01_22
r1913_02_02
r1913_07_06
r1913_09_25
r1913_11_24
r1913_11_26
r1913_12_09
r1913_12_13
r1913_12_14
r1914_03_22
r1914_03_25
r1914_03_29
r1914_04_02
r1914_04_04
r1914_04_07
r1914_04_08
r1914_04_12
r1914_04_15
r1914_04_28
r1914_04_30
r1914_05_25
r1914_06_12
r1914_06_15
r1914_06_18
r1914_06_20
r1914_06_24
r1914_06_25
r1914_06_29
r1914_06_30
r1914_07_06
r1914_07_07
r1914_07_08
r1914_07_11
r1914_07_15
r1914_07_23
r1914_07_25
r1914_07_29
r1914_08_07
r1914_08_14
r1914_08_16
r1914_08_18
r1914_08_20
r1914_09_07
r1914_10_01
r1914_10_14
r1914_11_02
r1914_11_04
r1914_11_09
r1914_11_12
r1914_11_13
r1914_11_19
r1914_12_16
r1914_12_22
r1915_01_07b
r1915_01_13
r1917_01_11
r1917_01_16
Sayings_of_Sri_Ramakrishna_(text)
Sophist
Symposium
Talks_001-025
Talks_026-050
Talks_051-075
Talks_076-099
Talks_100-125
Talks_125-150
Talks_151-175
Talks_176-200
Talks_225-239
Talks_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
Theaetetus
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
the_Castle
The_Coming_Race_Contents
The_Dwellings_of_the_Philosophers
the_Eternal_Wisdom
The_Garden_of_Forking_Paths_1
The_Golden_Bough
The_Gospel_According_to_Matthew
The_Gospel_of_Thomas
The_Immortal
The_Library_of_Babel
The_Library_Of_Babel_2
The_Logomachy_of_Zos
The_Lottery_in_Babylon
The_Mirror_of_Enigmas
The_One_Who_Walks_Away
The_Pilgrims_Progress
The_Riddle_of_this_World
The_Theologians
The_Way_of_Perfection
Thus_Spoke_Zarathustra_text
Timaeus
Verses_of_Vemana

PRIMARY CLASS

attribute
SEE ALSO

SIMILAR TITLES
categorization
category
ego
Let There Be Light! Scapegoat of a Narcissistic Mother "My Story"
The Categories

DEFINITIONS

egocentricity: evident at the preoperational stage, whereby a young child is unable to take the perspective of another person. Piaget’s ‘three mountains’ experiment is a test of egocentricity, as children are unable to see how the ‘mountains’ would look to a child at a different location.

egocentric ::: The general level(s) where one is identified exclusively with “me,” or with the bodily self and its impulses. See ethnocentric, worldcentric, planetcentric, and Kosmocentric.

egoical ::: a. --> Pertaining to egoism.

egoism ::: Either a descriptive theory that maintains all conscious acts ultimately concern promoting one's self-interest, or a normative theory that maintains one should pursue one's self-interest.

egoism ::: n. --> The doctrine of certain extreme adherents or disciples of Descartes and Johann Gottlieb Fichte, which finds all the elements of knowledge in the ego and the relations which it implies or provides for.
Excessive love and thought of self; the habit of regarding one&


egoistic ::: a. --> Alt. of Egoistical

egoistical ::: a. --> Pertaining to egoism; imbued with egoism or excessive thoughts of self; self-loving.

egoistically ::: adv. --> In an egoistic manner.

egoist ::: n. --> One given overmuch to egoism or thoughts of self.
A believer in egoism.


egoity ::: n. --> Personality.

ego: (Latin for ‘I’) in psychoanalysis, the part of personality that serves to mediate between id and superego, by directing instinctual drives and urges into appropriate channels.

egomism ::: n. --> Egoism.

ego ::: n. --> The conscious and permanent subject of all psychical experiences, whether held to be directly known or the product of reflective thought; -- opposed to non-ego.

egophonic ::: a. --> Belonging to, or resembling, egophony.

egophony ::: n. --> The sound of a patient&

egosurfing
Scanning the {web}, databases, print media
or research papers looking for the mention of your name.
(1997-04-17)


egosurfing ::: (jargon) Scanning the World-Wide Web, databases, print media or research papers looking for the mention of your name. (1997-04-17)

ego ::: the “I” or self of any person; a person as thinking, feeling, and willing, and distinguishing itself from the selves of others and from objects of its thought. **ego, ego’s, egos, egoless, world-egos.

egotheism ::: n. --> The deification of self.

ego ::: the separative sense of individuality which makes each being conceive of itself as an independent personality. Ego implies the identification of one's existence with the outer mental, vital and physical self.

egotism ::: n. --> The practice of too frequently using the word I; hence, a speaking or writing overmuch of one&

egotistic ::: a. --> Alt. of Egotistical

egotistical ::: a. --> Addicted to, or manifesting, egotism.

egotistically ::: adv. --> With egotism.

egotist ::: n. --> One addicted to egotism; one who speaks much of himself or magnifies his own achievements or affairs.

egotized ::: imp. & p. p. --> of Egotize

egotize ::: v. i. --> To talk or write as an egotist.

egotizing ::: p. pr. & vb. n. --> of Egotize

EGO. ::: A perverse reflection of the psychic or the Jivatma.

Ego ::: A sense of self-identity and presence that believes itself to be distinct and real. This is an illusion. Although self seems to exist even at the level of the Causal, when discussing self in terms of ego we generally are referring to dualistic self: that is self in the lower three of the Four Worlds.

Egocentric and unegoistic ::: The egocentric man feels and takes things as they affect him. Does this please me or displease, give me gladness or pain, flatter my pride, vanity, ambition or hurt it, satisfy my desires or thwart them, etc. The unegoistic man does not look at things like that. He looks to see what things arc in themselves and would be if he were not there, what is their meaniog, how tlicy get into the scheme of things

Egocentriclty ::: The main idea in it is always one’s own sadhana, one’s own endeavour, one’s own development, perfec- tion, siddhi. It is inevitable for most, for without that personal endeavour there would not be sufficient will or push to bring about the first necessary changes. But none of these things — development, perfection or siddhi — can really come in any degree of completeness or unmixed finality until this egocentric attitude changes into the God-centric, until it becomes the deve- lopment, perfection, siddhi of the Divine Consciousness, its will and its instrumentarion in this body — and that can only be when these things become secondary, and bhakti for the Divine,

Ego-centric Predicament: (Lat. ego, self, Gr. kentrikon, center) The epistemological predicament of a knowing mind which, confined to the circle of its own ideas, finds it difficult, if not impossible, to escape to a knowledge of an external world (cf. R. B. Perry, Present Philosophical Tendencies, pp. 129-30). Descartes is largely responsible for having confronted modern philosophy with the ego-centric predicament. See Cogito Argument, The. -- L.W.

Egocentric ::: The thinking in the preoperational stage of cognitive development where children believe everyone sees the world fro the same perspective as he or she does.



Ego Death ::: An experience, usually entheogenically-generated, that disintegrates the usual ego associated with mundane consciousness and that challenges definitions of self. This experience can include glimpses into Causal consciousness that are usually difficult to integrate or understand as well as intense fears and feelings of self-destruction as the "self" approaches the Abyss.

Ego Defense Mechanisms ::: See Defenses



Ego::: Ego is only a faculty put forward by the discriminative mind to centralise round itself the experiences of the sense-mind and to serve as a sort of lynchpin in the wheel which keeps together the movement. It is no more than an instrument, although it is true that so long as we are limited by our normal mentality, we are compelled by the nature of that mentality and the purpose of the instrument to mistake our ego-function for our very self.
   Ref: CWSA Vol. 18, Page: 25


Ego, Empirical: (Lat. ego, self) The individual self, conceived as a series of conscious acts and contents which the mind is capable of cognizing by direct introspection. See Bundle Theory of Self. -- L.W.

Ego Ideal ::: In psychoanalytic thought, this is the ideal or desired behavior of the ego according to the superego.



Ego ::: In Psychoanalytical theory, the part of the personality which maintains a balance between our impulses (id) and our conscience (superego).



Ego is constituted by Nature and is at once a mental, vital and physical formation meant to aid in centralising and indivi- dualising the outer consciousness and action. When the true being is discovered, the utility of tbe ego is over and this forma- tion has to disappear — the true being is felt in its place.

Egoism, Ethical: The view that each individual should seek as an end only his own welfare. This principle is sometimes advanced as a separate intuition, sometimes on the ground that an individual's own welfare is the only thing that is ultimately valuable (for him). -- C.A.B Egoism, Psychological: The doctrine that the determining, though perhaps concealed, motive of every voluntary action is a desire for one's own welfare. Often combined with Psychological Hedonism. -- C.A.B.

Egoity I-am-I-ness, ahamkara; human egoity is dual, but egoity really should mean individuality, not personality. The characteristic or swabhava of individuality is egoity or the essential root of I-am-I-ness, while the characteristic or swabhava of the personality is egoism, the faint shadow of egoity drunken with the sense of its own exclusive importance in the world. Further, both egoity and egoism are sharply distinguished from essential selfhood; paradoxically, the stronger the idea of essential selfhood in the human being, the less is there of egoity, and the least there is of egoism, for even egoity is a reflection, albeit high, of spiritual selfhood, which recognizes its oneness with the All. Thus ego is defined as I-am-I, consciousness recognizing its own mayavi existence as a separate entity, hence often called reflected consciousness. Essential selfhood is the characteristic of atman in the human constitution; egoity arises in the conjunction of atma-buddhi with manas; whereas personality or egoism is the faint reflection of the latter working in and through the lower manas, kama, and prana.

Egoity: In occult terminology, a synonym of individuality (q.v.).

Ego(Latin) ::: A word meaning "I." In theosophical writings the ego is that which says "I am I" -- indirect orreflected consciousness, consciousness reflected back upon itself as it were, and thus recognizing its ownmayavi existence as a "separate" entity. On this fact is based the one genuine "heresy" that occultismrecognizes: the heresy of separateness.The seat of the human ego is the intermediate duad -- manas-kama: part aspiring upwards, which is thereincarnating ego; and part attracted below, which is the ordinary or astral human ego. The consciousnessis immortal in the reincarnating ego, and temporary or mortal in the lower or astral human ego.Consider the hierarchy of the human being's constitution to grow from the immanent Self: this last is theseed of egoity on the seven (or perhaps better, six) planes of matter or manifestation. On each one ofthese seven planes (or six), the immanent Self or paramatman develops or evolves a sheath or garment,the upper ones spun of spirit, and the lower ones spun of "shadow" or matter. Now each such sheath orgarment is a "soul"; and between the self and such a soul -- any soul -- is the ego.Thus atman is the divine monad, giving birth to the divine ego, which latter evolves forth the monadicenvelope or divine soul; jivatman, the spiritual monad, has its child which is the spiritual ego, which inturn evolves forth the spiritual soul or individual; and the combination of these three considered as a unitis buddhi; bhutatman, the human ego -- the higher human soul, including the lower buddhi and highermanas; pranatman, the personal ego -- the lower human soul, or man. It includes manas, kama, andprana; and finally the beast ego -- the vital-astral soul: kama and prana.

Ego (Latin) The personal pronoun “I”; in philosophy and theosophy, the ego is the center of ‘I-am-ship’ or egoity in the human being. There are two such centers: the spiritual and impersonal, commonly called the individuality; and the personal, often called the soul or the personality. The former ego is unconditionally immortal, the latter ego is conditionally immortal, but in most cases mortal because of its lack of binding aspirations with its higher Over-self, the individuality.

Egological: (Ger. egologisch) In Husserl; Of or pertaining to the ego or to egology. Egological reduction phenomenological reduction as involving epoche with respect to one's own explicit and implicit positing of concrete egos other than one's own and therefore with respect to one's positing of one's own ego as one among others. See Phenomenology. -- B.C.

Ego, Pure: The self conceived as a non-empirical principle, ordinarily inaccessible to direct introspection, but inferred from introspective evidence. See Ego, empirical. The principal theories of the pure ego are: (a) the soul theory which regards the pure ego as a permanent, spiritual substance underlying the fleeting succession of conscious experience, and (b) the transcendental theory of Kant which considers the self an inscrutable subject presupposed by the unity of empirical self-consciousness. -- L.W.

Egoroi [Grigori]

Ego

Ego: The consciousness of being oneself. According to the teachings of esoteric philosophy, two Egos co-exist in man: the mortal, personal Ego which it calls personality, and the divine, impersonal Ego which it designates as individuality.

EGO—The "I" which thinks, feels and acts; the conscious individual or the thinking self as distinguished from all objects of thought and from its own states or powers; the pure principle of personal identity.

Ego, Transcendental: See Ego, Pure. -- L.W.



QUOTES [328 / 328 - 500 / 25443]


KEYS (10k)

  214 Sri Aurobindo
   32 The Mother
   9 Sri Ramana Maharshi
   6 Peter J Carroll
   5 Aleister Crowley
   4 Ken Wilber
   3 Wikipedia
   3 Joseph Campbell
   3 Carl Jung
   2 Tom Butler-Bowdon
   2 Thomas Keating
   2 Rosch
   2 Pierre Teilhard de Chardin
   1 Yoga Vasistha
   1 Waking Life
   1 The Sophia of Jesus (excerpt)
   1 Sri Ramakrishna
   1 Sogyal Rinpoche
   1 S. I. Hayakawa
   1 Sigmund Freud
   1 Sheng yen
   1 Satprem
   1 Samael Aun Weor
   1 Saint Seraphim of Sarov
   1 Saint Gregory of Nazianzus
   1 Rudolf Steiner
   1 Robert Kegan
   1 Robert Anton Wilson
   1 R Buckminster Fuller
   1 Nolini Kanta Gupta
   1 M Alan Kazlev
   1 MacGregor Mathers
   1 Lewis Carroll
   1 Jorge Luis Borges
   1 Jordan Peterson
   1 Johann Wolfgang von Goethe
   1 Jean Gebser
   1 Jalaluddin Rumi
   1 Irvin D Yalom
   1 Immanuel Kant
   1 Imam al-Ghazali
   1 Frank Visser
   1 Essential Integral
   1 Erwin Schrodinger
   1 Eliphas Levi
   1 Claudio Naranjo
   1 Chamtrul Rinpoche
   1 Buddha
   1 Bill Hicks
   1 Bertrand Russell
   1 Arthur Koestler
   1 Anonymous
   1 A B Purani
   1 ?

NEW FULL DB (2.4M)

   41 Gregory Maguire
   40 Alija Izetbegovi
   25 Philippa Gregory
   24 Conor McGregor
   20 Gregory David Roberts
   16 Anonymous
   15 Gregory Benford
   8 Dick Gregory
   8 Daryl Gregory
   7 Gregory Bateson
   6 Laura Gallego Garc a
   6 Ewan McGregor
   5 Sof a Segovia
   5 Gregory Corso
   4 Trish MacGregor
   4 Sigmund Freud
   4 Diego Maradona
   3 Wayne W Dyer
   3 Tahereh Mafi
   3 Swami Vivekananda

1:The ego is a veil between humans and God.
   ~ Jalaluddin Rumi,
2:Silence is the cross on which we must crucify our ego. ~ Saint Seraphim of Sarov, [T5],
3:What we call ourself is only the ego - our true self is the Divine.
   ~ The Mother, [T4],
4:The super-ego is that part of the personality which is soluble in alcohol
   ~ Arthur Koestler,
5:A single ego is an absurdly narrow vantage point from which to view the world. ~ Aleister Crowley,
6:Take no notice of the ego and its activities, but see only the light behind. ~ Sri Ramana Maharshi,
7:Knowledge is power and mastery. ~ Sri Aurobindo, The Life Divine, The Ego and the Dualities,
8:Mastery is often taken for egotism. ~ Johann Wolfgang von Goethe,
9:All quarrels proceed from egoism. ~ Sri Aurobindo, Letters on Yoga - IV, Problems in Human Relations,
10:Ego is the principal knot. ~ Sri Aurobindo, The Synthesis Of Yoga, The Perfection of the Mental Being,
11:In the divine consciousness there is no ego. ~ Sri Aurobindo, Letters on Yoga - IV, Ego and Its Forms,
12:There should be no big I, not even a small one. ~ Sri Aurobindo, Letters on Yoga - IV, Ego and Its Forms,
13:Ego is the reason of the difficulty in everybody. ~ Sri Aurobindo, Letters on Yoga - IV, Ego and Its Forms,
14:The knot of the Ignorance is egoism. ~ Sri Aurobindo, Isha Upanishad: The Inhabiting Godhead, Life and Action,
15:The Jiva is a spirit and self, superior to Nature. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego,
16:Comparison with others brings in a wrong standard of values. ~ Sri Aurobindo, Letters on Yoga - IV, Ego and Its Forms,
17:Pride is only one form of ego—there are ten thousand others. ~ Sri Aurobindo, Letters on Yoga - IV, Ego and Its Forms,
18:When naked of ego and mind it hears the Voice
   ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind, [T5],
19:The mind and the vital are much more full of ego than the body. ~ Sri Aurobindo, Letters on Yoga - IV, Ego and Its Forms,
20:this ego-centrism is our rock of safety against the cosmic and the infinite, our defense.
   ~ Sri Aurobindo, The Life Divine, 241,
21:For primitive egoism, however, the standing rule is that it is never 'I' who must change, but always the other fellow. ~ Carl Jung,
22:An integral knowledge is the aim of the conscious evolution. ~ Sri Aurobindo, The Life Divine, Memory, Ego and Self-Experience,
23:All that we internally are is not ego, but consciousness, soul or spirit. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will,
24:All grief is born of the shrinking of the ego from the contacts of existence. ~ Sri Aurobindo, Isha Upanishad, Conclusion and Summary,
25:Where there is not the personal egoism of the doer, desire becomes impossible. ~ Sri Aurobindo, Essays on the Gita, The Divine Worker,
26:Selfishness is to live for oneself and not for something greater than the self. ~ Sri Aurobindo, Letters on Yoga - IV, Ego and Its Forms,
27:To know we have to go within ourselves and see with an inner knowledge. ~ Sri Aurobindo, The Life Divine, Memory, Ego and Self-Experience,
28:Our ego is only a face of the universal being and has no separate existence. ~ Sri Aurobindo, The Life Divine, The Divine and the Undivine,
29:Ego-centrism is our rock of safety against the cosmic and the infinite, our defence. ~ Sri Aurobindo, The Life Divine, The Double Soul in Man,
30:Ego is the most formidable of the knots which keep us tied to the Ignorance. ~ Sri Aurobindo, The Life Divine, The Boundaries of the Ignorance,
31:Nobody can become more than human if he refuses to make a sacrifice of his ego. ~ Sri Aurobindo, Letters on Yoga - IV, The Nature of the Vital,
32:So long as one is not free from the ego sense, there can be no real freedom. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Spirit,
33:Prakriti does not act for itself or by its own motion, but with the Self as lord. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego,
34:So long as desire and ego remain, there can be no surrender to the Divine, no fulfilment in the Yoga. ~ Sri Aurobindo, Letters on Yoga - IV, Desire,
35:Man ordinarily offers his sacrifice openly or under a disguise to his own ego. ~ Sri Aurobindo, Essays on the Gita, The Fullness of Spiritual Action,
36:The unregenerate vital is not grateful for a benefit, it resents being under an obligation. ~ Sri Aurobindo, Letters on Yoga - IV, Ego and Its Forms,
37:Conversion of the aim of life from the ego to the Divine: instead of seeking ones own satisfaction, to have the service of the Divine as the aim of life.
   ~ ?,
38:Error is the constant denial by the All of the ego’s false sufficiency in a limited knowledge. ~ Sri Aurobindo, Isha Upanishad, Knowledge and Ignorance,
39:The ego is the lynch-pin invented to hold together the motion of our wheel of nature. ~ Sri Aurobindo, The Life Divine, The Boundaries of the Ignorance,
40:The cure from all difficulties can come only when the egoistic concentration upon one's desires and conveniences ceases.
   ~ The Mother, Words Of The Mother II,
41:To live in the wideness of the Intuition is not possible with the limitation of the ego. ~ Sri Aurobindo, Letters on Yoga - I, The Higher Planes of Mind,
42:The outer change is necessary but as a part of the inner change. ~ Sri Aurobindo, Letters on Yoga - III, The Danger of the Ego and the Need of Purification,
43:It is rather a wider than a higher consciousness that is necessary for the liberation from the ego. ~ Sri Aurobindo, Letters on Yoga - IV, Ego and Its Forms,
44:Life to us means only the way she affects our ego and the way our ego replies to her touches. ~ Sri Aurobindo, Essays on the Gita, The Gist of the Karmayoga,
45:The peak of empathogens can be characterised as earthly paradise in comparison to the heavenly paradise of LSD and hallucinogens of that category. ~ Claudio Naranjo,
46:The centre of mental thinking is the ego, the person of the individual thinker. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Thought and Knowledge,
47:If we have not equality, it is a sign that we are still pursued by the Ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga, Equality and the Annihilation of Ego,
48:In man it is the ego idea which chiefly supports the falsehood of a separative existence. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Spirit,
49:Purification and consecration are two great necessities of sadhana. ~ Sri Aurobindo, Letters on Yoga - III, The Danger of the Ego and the Need of Purification,
50:The shadow has to disappear and by its disappearance reveal the spirit’s unclouded substance. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego,
51:Nature will not suffer human egoism to baffle for ever her fixed intention and necessity. ~ Sri Aurobindo, The Human Cycle, The Imperfection of Past Aggregates,
52:To conquer the lures of egoistic existence in this world is our first victory over ourselves. ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation,
53:Wherever desire and ego harbour, passion and disturbance harbour with them and share their life. ~ Sri Aurobindo, The Synthesis Of Yoga, The Three Modes of Nature,
54:Egoistic desire is not a law for the soul that seeks liberation or aspires to its own original god-nature. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will,
55:What is exactly meant by a sincere aspiration?

   An aspiration which is not mixed with any interested and egoistic calculation.
   ~ The Mother, Words Of The Mother II,
56:Eliminate the falsity of the being which figures as the ego; then our true being can manifest in us. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
57:It is more important that we should remember God than that we should breathe: indeed, if one may say so, we should do nothing else besides. ~ Saint Gregory of Nazianzus, [T5],
58:The individual is only an instrument in the hands of a Universal Energy though his ego takes the credit of all he does. ~ Sri Aurobindo, Letters on Yoga - II, Opening,
59:Action without desire is possible, action without attachment is possible, action without ego is possible. ~ Sri Aurobindo, Letters on Yoga - I, The Sankhya-Yoga System,
60:Perversion comes by a conversion into lower forms—by transmission through the ego and the gunas. ~ Sri Aurobindo, The Synthesis Of Yoga, The Action of the Divine Shakti,
61:Get rid of the ego, observe all your actions as if they were another's, and you will avoid ninety-nine percent of the troubles that await you. ~ Aleister Crowley, Liber ABA, 1.7,
62:Intensity is not a guarantee of entire truth and correctness in an experience. ~ Sri Aurobindo, Letters on Yoga - III, The Danger of the Ego and the Need of Purification,
63:The ego sense must be replaced by a oneness with the transcendental Divine and with universal being. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Spirit,
64:The enemy of all real religion, is human egoism, the egoism of the individual, the egoism of class and nation. ~ Sri Aurobindo, The Human Cycle, The Religion of Humanity,
65:Ego is a very curious thing and in nothing more than in its way of hiding itself and pretending it is not the ego. ~ Sri Aurobindo, Letters on Yoga - IV, Ego and Its Forms,
66:The most ego-centric can change and do change by the psychic principle becoming established in the external nature. ~ Sri Aurobindo, Letters on Yoga - IV, Ego and Its Forms,
67:Our vital being is not concerned with self-knowledge but with self-affirmation, desire, ego. ~ Sri Aurobindo, The Life Divine, Knowledge by Identity and Separative Knowledge,
68:The consciousness of collective humanity is only a larger comprehensive edition or a sum of individual egos. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego,
69:But the most important thing for purification of the heart is an absolute sincerity. ~ Sri Aurobindo, Letters on Yoga - III, The Danger of the Ego and the Need of Purification,
70:His kindness an investment for return,
His altruism is ego’s other face:
He serves the world that him the world may serve. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
71:The truth is always the One at work on itself, at play with itself, infinite in unity, infinite in multiplicity. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego,
72:The liberation from an externalised ego sense is the first step towards the soul’s freedom and mastery. ~ Sri Aurobindo, The Synthesis Of Yoga, The Perfection of the Mental Being,
73:The One Spirit who has mirrored some of His modes of being in the world and in the soul, is multiple in the Jiva. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego,
74:Men want to help each other with a motive behind or a feeling which proceeds from the ego. ~ Sri Aurobindo, Letters on Yoga - IV, Interactions with Others and the Practice of Yoga,
75:If the egoism of the worker disappears, the egoism of the instrument may replace it or else prolong it in a disguise. ~ Sri Aurobindo, The Synthesis Of Yoga, The Master of the Work,
76:The ego-sense is not indispensable to the world-play in which it is so active and so falsifies the truth of things. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego,
77:The oneness which is brought about by the happy loss of the will of desire and the ego, is the essence of Mukti. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Spirit,
78:The bondage does not consist in the physical act of becoming, but in the persistence of the ignorant sense of the separate ego. ~ Sri Aurobindo, Isha Upanishad, Conclusion and Summary,
79:The ego is in fact driven by the mechanism of Nature of which it is a part and the ego-will is not and cannot be a free will. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Shakti,
80:His spirit by spiritual ego sink,
Or his soul dream shut in sainthood’s brilliant cell
Where only a bright shadow of God can come. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
81:As individual egos we dwell in the Ignorance and judge everything by a broken, partial and personal standard of knowledge; ~ Sri Aurobindo, The Synthesis Of Yoga, The Cosmic Consciousness,
82:As individual egos we dwell in the Ignorance and judge everything by a broken, partial and personal standard of knowledge; ~ Sri Aurobindo, The Synthesis Of Yoga, The Cosmic Consciousness,
83:The more you prune a plant, the more it grows. So too the more you seek to annihilate the ego, the more it will increase. You should seek the root of the ego and destroy it. ~ Sri Ramana Maharshi,
84:Our nature acts on a basis of confusion and restless compulsion to action, the Divine acts freely out of a fathomless calm. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego,
85:Renunciation of ego, acceptance of God in life is the Yoga I teach,—no other renunciation. ~ Sri Aurobindo, Autobiographical Notes and Other Writings of Historical Interest, To Motilal Roy,
86:Divine Mother, My giant enemy ego is sitting directly in my path and will not let me pass. In what manner should I fight him?

   Ignore him and go through.
   ~ The Mother, Words Of The Mother II,
87:Know me as the true essence of jnana that shines uninterruptedly in your Heart.
Destroy the objectifying awareness of the ego-mind that arrogantly cavorts as 'I'. ~ Sri Ramana Maharshi, Padamalai,
88:It is on account of the ego that one is not able to see God. In front of the door of God's mansion lies the stump of ego. One cannot enter the mansion without jumping over the stump. ~ Sri Ramakrishna,
89:Occult powers can only be for the spiritual man an instrumentation of the Divine Power that uses him. ~ Sri Aurobindo, Letters on Yoga - III, The Danger of the Ego and the Need of Purification,
90:There Ego was lord upon his peacock seat
And Falsehood sat by him, his mate and queen:
The world turned to them as Heaven to Truth and God. ~ Sri Aurobindo, Savitri, The Descent into Night,
91:It is only when one looks from above in a consciousness clear of ego that one sees all sides of a thing and also their real truth. ~ Sri Aurobindo, Letters on Yoga - IV, Problems in Human Relations,
92:A great thing would be done if all these God-visions could embrace and cast themselves into each other; but intellectual dogma and cult egoism stand in the way. ~ Sri Aurobindo, Essays In Philosophy And Yoga,
93:The poor ego has to serve three harsh masters, and it has to do its best to reconcile the claims and demands of all three...The three tyrants are the external world, the superego, and the id. ~ Sigmund Freud,
94:Fear, desire and sorrow are diseases of the mind; born of its sense of division and limitation, they cease with the falsehood that begot them. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
95:In the deep sleep state we lay down our ego, our thoughts and our desires. If we could only do all this while we are conscious, we would realise the Self. ~ Sri Ramana Maharshi, Conscious Immortality, Ch. 13,
96:We cannot affirm our being rightly without sacrifice or without self-giving to something larger than our ego. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
97:We have to throw away the props of our weakness, the motives of the ego, the lures of our lower nature before we can deserve the divine union. ~ Sri Aurobindo, The Synthesis Of Yoga, The Motives of Devotion,
98:A greater Personality sometimes
Possesses us which yet we know is ours:
Or we adore the Master of our souls.
Then the small bodily ego thins and falls; ~ Sri Aurobindo, Savitri, The Secret Knowledge,
99:Mystic, ineffable is the spirit’s truth,
Unspoken, caught only by the spirit’s eye.
When naked of ego and mind it hears the Voice; ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
100:When we get back to our true being, the ego falls away from us; its place is taken by our supreme and integral self, the true individuality. ~ Sri Aurobindo, The Synthesis Of Yoga, The Soul and Its Liberation,
101:The enjoyment of the infinite delight of existence free from ego, founded on oneness of all in the Lord, is what is meant by the enjoyment of Immortality ~ Sri Aurobindo, Isha Upanishad, Conclusion and Summary,
102:Experience shows that, in proportion as we deliver ourselves from the limiting mental and vital ego, we command a wider life, a larger existence. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego,
103:He is in me, round me, facing everywhere.
Self-walled in ego to exclude His right,
I stand upon its boundaries and stare
Into the frontiers of the Infinite. ~ Sri Aurobindo, Collected Poems, Omnipresence,
104:The renunciation intended is an absolute renunciation of the principle of desire founded on the principle of egoism and not a renunciation of world-existence. ~ Sri Aurobindo, Isha Upanishad, Conclusion and Summary,
105:We should always be on our guard against the interference of the ego, shouldn't we, Mother?

   Certainly this is correct. Ambition is always a source of disturbance and confusion.
   ~ The Mother, Words Of The Mother II,
106:I live on Earth at present, and I don't know what I am. I know that I am not a category. I am not a thing - a noun, I seem to be a verb, an evolutionary process - an integral function of the universe. ~ R Buckminster Fuller,
107:Our dynamic self-fulfilment cannot be worked out so long as we remain in the egoistic consciousness, in the mind’s candle-lit darkness, in the bondage. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
108:The self of the finite individual must pour itself into the boundless finite and that cosmic spirit too must be exceeded in the transcendent Infinite. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego,
109:The Great Work is the uniting of opposites. It may mean the uniting of the soul with God, of the microcosm with the macrocosm, of the female with the male, of the ego with the non-ego. ~ Aleister Crowley, Magick Without Tears,
110:The pressure of understanding and will in the mind and the Godward emotional urge in the heart are the two first agents of Yoga. ~ Sri Aurobindo, Letters on Yoga - III, The Danger of the Ego and the Need of Purification,
111:The individual ego is a pragmatic and effective fiction, a translation of the secret self into the terms of surface consciousness ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
112:We have in all functionings of the mentality four elements, the object of mental consciousness, the act of mental consciousness, the occasion and the subject.
   ~ Sri Aurobindo, The Life Divine, Memory, Ego and Self-Experience, 532,
113:Altruism taken as a rule of life does not deliver us; it is a potent instrument for self-enlargement and for correction of the narrower ego. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
114:Blessed be you, mighty matter, irresistible march of evolution, reality ever newborn; you who, by constantly shattering our mental categories, force us to go ever further and further in our pursuit of the truth. ~ Pierre Teilhard de Chardin,
115:Awaken the psychic in you, let the inner being come out and replace the ego, then the latent power also will become effective. You can then do the work and the service to which you aspire.
   ~ Sri Aurobindo, Letters On Himself And The Ashram,
116:An animal in the instinctive herd
Pushed by life impulses, forced by common needs,
Each in his own kind saw his ego’s glass;
All served the aim and action of the pack. ~ Sri Aurobindo, Savitri, The Kingdoms of the Little Life,
117:So long as there is not an unreserved self-giving in both the internal and external, there will always be veilings, dark periods and difficulties. ~ Sri Aurobindo, Letters on Yoga - III, The Danger of the Ego and the Need of Purification,
118:Spiritual freedom is not the egoistic assertion of our separate mind and life but obedience to the Divine Truth in ourself and our members and in all around us. ~ Sri Aurobindo, The Human Cycle, Conditions for the Coming of a Spiritual Age,
119:A chaos of little sensibilities
Gathered round a small ego’s pin-point head;
In it a sentient creature found its poise,
It moved and lived a breathing, thinking whole. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
120:Surrender is giving oneself to the Divine - to give everything one is or has to the Divine and regard nothing as one's own, to obey only the Divine will and no other, to live for the Divine and not for the ego.
   ~ Sri Aurobindo, Letters On Yoga - II,
121:When a man who has carried out a great work is destroyed, it is for the egoism by which he has misused the force within that the force itself breaks him to pieces. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Greatness of the Individual,
122:This Yoga can only be done to the end by those who are in total earnest about it and ready to abolish their little human ego and its demands in order to find themselves in the Divine. ~ Sri Aurobindo, Letters on Yoga - IV, The Lower Vital Being,
123:Be courageous and do not think so much of yourself. It is because you make your little ego the centre of your preoccupation that you are sad and unsatisfied. To forget oneself is the great remedy for all ills.
   ~ The Mother, Some Answers From The Mother,
124:To be ourselves liberated from ego and realise our true selves is the first necessity; all else can be achieved as a luminous result, a necessary consequence. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
125:But the centre of all resistance is egoism and this we must pursue into every covert and disguise and drag it out and slay it; for its disguises are endless and it will cling to every shred of possible self-concealment.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
126:Gregory the Great (sixth century), summarizing the Christian contemplative tradition, expressed it as "resting in God." This was the classical meaning of Contemplative Prayer in the Christian tradition for the first sixteen centuries. ~ Thomas Keating, On Prayer,
127:"Ego sum ostium. Per me si quis introierit, salvabitur: et ingredietur, et egredietur, et pascua inveniet."
(I am the dooR By me, if any man enter in, he shall be saved: and he shall go in, and go out, and shall find pastures.) ~ Anonymous, The Bible, John 10:9,
128:But it is in itself a secondary aim[transcending the ego]; to find, know and possess the Divine existence, consciousness and nature and to live in it for the Divine is our true aim and the one perfection to which we must aspire.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
129:Clarity of knowledge and inner self-vision, subjugation of the ego, love, scrupulousness in selfless and dedicated works, are the four wheels of the chariot of Yoga. One who has them will progress safely on the path.
   ~ Sri Aurobindo, Letters On Himself And The Ashram,
130:The new attitude will be consolidated only when the individual can gradually begin to disregard his ego. As long as our thinking is exclusively self-centered the world will remain fragmented. At best the “Thou” will become visible to the “I”; but never the whole. ~ Jean Gebser,
131:In this vital ego there is frequently a mixture of the charlatan and mountebank, the poser and actor; it is constantly taking up a role and playing it to itself and to others as its public. ~ Sri Aurobindo, The Life Divine, Knowledge by Identity and Separative Knowledge,
132:Declare your jihad on thirteen enemies you cannot see -egoism, arrogance, conceit, selfishness, greed, lust, intolerance, anger, lying, cheating, gossiping and slandering. If you can master and destroy them, then you will be read to fight the enemy you can see. ~ Imam al-Ghazali,
133:Always indeed it is the higher Power that acts. Our sense of personal effort and aspiration comes from the attempt of the egoistic mind to identify itself in a wrong and imperfect way with the workings of the divine Force.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 59,
134:Yoga cannot be done in a hurry - it needs many many years. If you are 'pressed for time' it means that you have no intention of doing Yoga - Is it so?

   It is not the soul, but the ego and its pride that feel 'defeat and humiliation'.
   ~ The Mother, Words Of The Mother II, [T2],
135:The shadow is a moral problem that challenges the whole ego-personality, for no one can become conscious of the shadow without considerable moral effort. To become conscious of it involves recognizing the dark aspects of the personality as present and real. ~ Carl Jung, CW 9ii, par. 14.,
136:It is to have the soul free from craving and attachment, but free from the attachment to inaction as well as from the egoistic impulse to action, free from attachment to the forms of virtue as well as from the attraction to sin. ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation,
137:Psychic love can have a warmth and a flame as intense and more intense than the vital, only it is a pure fire, not dependent on the satisfaction of ego-desire or on the eating up of the fuel it embraces. ~ Sri Aurobindo, Letters on Yoga - IV, Human Relations and the Spiritual Life,
138:Paracelcus, Eliphas Levi, MacGregor Mathers, Aleister Crowley, Austin Spare, and Michael Moorcock all fed ideas into Chaos Magic. Plus it made some acknowledgement to the ideas of Quantum Physics and other bits of strange science.
   ~ Peter J Carroll, The Octavo: A sorcerer-scientist's grimoire,
139:The conditions for living ever in union with Purushottama: -
1. Loss of egoism - including all ambition (even "spiritual" ambition), pride, desire, self-centered life, mind, will.
2. Universalization of the consciousness.
3. Absolute surrender to the transcendental Divine.
~ Sri Aurobindo,
140:368. The Vedanta is God's lamp to lead thee out of this night of bondage and egoism; but when the light of Veda has dawned in thy soul, then even that divine lamp thou needest not, for now thou canst walk freely and surely in a high and eternal sunlight.
   ~ Sri Aurobindo, Essays Divine And Human, Karma, [T8],
141:68-The sense of sin was necessary in order that man might become disgusted with his own imperfections. It was God's corrective for egoism. But man's egoism meets God's device by being very dully alive to its own sins and very keenly alive to the sins of others.
   ~ Sri Aurobindo, Essays Divine And Human, Jnana,
142:An essential movement of the Yoga is to draw back from the outward ego sense by which we are identified with the action of mind, life and body and live inwardly in the soul. The liberation from an externalised ego sense is the first step towards the soul's freedom and mastery.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 633 [T7],
143:To want to be a superman is a mistake, it only swells the ego. One can aspire for the Divine to bring about the supramental transformation, but that also should not be done till the being has become psychic and spiritualised by the descent of the Mother's peace, force, light and purity.
   ~ Sri Aurobindo, Letters On Yoga - II,
144:Priding oneself on the strengths or accomplishments of one's practice as well as lamenting one's inability to measure up to the practice are both egotistical attitudes. They are riddled with self-centeredness. The proper way to practice Buddha-mindfulness is to try to nourish the spiritual qualities that the Buddha represents. ~ Sheng yen,
145:The Truth-Consciousness that can only manifest when ego and desire are overcome. ~ Sri Aurobindo, Letters on Yoga - III: The Universal or Cosmic Forces
Truth-Consciousness
Spiritual truths are not warring enemies—they are parts of a single truth and complete each other. ~ Sri Aurobindo, Letters on Yoga - IV, Time and Change of the Nature,
146:This is where we are at right now, as a whole. No one is left out of the loop. We are experiencing a reality based on a thin veneer of lies and illusions. A world where greed is our God and wisdom is sin, where division is key and unity is fantasy, where the ego-driven cleverness of the mind is praised, rather than the intelligence of the heart. ~ Bill Hicks,
147:As the servant and disciple of the Master has no business with pride or egoism because all is done for him from above, so also he has no right to despond because of his personal deficiencies or the stumblings of his nature. For the Force that works in him is impersonal -- or superpersonal-and infinite.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 61,
148:To me, it doesn't matter if your scapegoats are the Jews, the homosexuals, the male sex, the Masons, the Jesuits, the Welfare Parasites, the Power Elite, the female sex, the vegetarians, or the Communist Party. To the extent that you need a scapegoat, you simply have not got your brain programmed to work as an efficient problem-solving machine. ~ Robert Anton Wilson,
149:As individual egos we dwell in the Ignorance and judge everything by a broken, partial and personal standard of knowledge; we experience everything according to the capacity of a limited consciousness and force and are therefore unable to give a divine response or set the true value upon any part of cosmic experience.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 396, [T3],
150:Our purpose in Yoga is to exile the limited outward-looking ego and enthrone God in its place as the ruling Inhabitant of the nature. And this means, first, to disinherit desire and no longer accept the enjoyment of desire as the ruling human motive. The ...
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita,
151:If you are truly surrendered to the Divine, in the right manner and totally, then at every moment you will be what you ought to be, you will do what you ought to do, you will know what you ought to know. But for that you should have transcended all the limitations of the ego.
   ~ The Mother, Words Of The Mother II, Elements of Yoga, Surrender to the Divine Will, Surrender,
152:three knots binding us to our lower nature :::
   Again our renunciation must obviously be an inward renunciation; especially and above all, a renunciation of attachment and the craving of desire in the senses and the heart, of self-will in the thought and action and of egoism in the centre of the consciousness.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation, [T5],
153:This cannot be done without an uncompromising abolition of the ego-sense at its very basis and source. In the path of Knowledge one attempts this abolition, negatively by a denial of the reality of the ego, positively by a constant fixing of the thought upon the idea of the One and the Infinite in itself or the One and Infinite everywhere.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
154:Sigmund Freud in his 1927 essay Humour (Der Humor) puts forth the following theory of the gallows humor: 'The ego refuses to be distressed by the provocations of reality, to let itself be compelled to suffer. It insists that it cannot be affected by the traumas of the external world; it shows, in fact, that such traumas are no more than occasions for it to gain pleasure.'
   ~ Wikipedia,
155:Quoting Dudjom Rinpoche on the buddha-nature: No words can describe it No example can point to it Samsara does not make it worse Nirvana does not make it better It has never been born It has never ceased It has never been liberated It has never been deluded It has never existed It has never been nonexistent It has no limits at all It does not fall into any kind of category ~ Sogyal Rinpoche,
156:conditions of the psychic opening :::
The realisation of the psychic being, its awakening and the bringing of it in front depend mainly on the extent to which one can develop a personal relation with the Divine, a relation of Bhakti, love, reliance, self-giving, rejection of the insistences of the separating and self-asserting mental, vital and physical ego. ~ Sri Aurobindo, Letters On Yoga - III,
157:O Lord, my sweet Master, Thou whom I adore in silence and to whom I have entirely consecrated myself, Thou who governest my life, kindle in my heart the flame of Thy pure love that it may burn like a glowing brazier, consuming all imperfections and transforming into a comforting warmth and radiating light the dead wood of egoism and the black coals of ignorance.
   ~ The Mother, Prayers And Meditations, 55,
158:All human beings are full of ego. If you want to change, you must be very quiet and always aspire for a higher consciousness to come down into you in which there is not the ego. When it comes down, the real change will come. But you must be quiet within, not worried and restless - you must open confidently to the Mother's Force and let it work in you.
   ~ Sri Aurobindo, Letters On Yoga - IV, Ego and Its forms,
159:In the 20th century he became an important element within the mystical system of Thelema, founded by Aleister Crowley, where he is the Dweller in the Abyss,[1][2] believed to be the last great obstacle between the adept and enlightenment. Thelemites believe that if he is met with proper preparation, then his function is to destroy the ego, which allows the adept to move beyond the Abyss of occult cosmology. ~ Wikipedia,
160:Our human consciousness has windows that open on the Infinite but generally men keep these windows carefully shut. They have to be opened wide and allow the Infinite freely to enter into us and transform us.
Two conditions are necessary for opening the windows:
1) ardent aspiration;
2) progressive dissolution of the ego.
The Divine help is assured to those who set to work sincerely. ~ The Mother, Words Of The Mother II,
161:Many experiments have shown that categories appear to be coded in the mind neither by means of lists of each individual member of the category, nor by means of a list of formal criteria necessary and sufficient for category membership, but, rather, in terms of a prototype of a typical category member. The most cognitively economical code for a category is, in fact, a concrete image of an average category member.
   ~ Rosch, 1977, p. 30,
162:If thou shalt perfectly observe these rules, all the following Symbols and an infinitude of others will be granted unto thee by thy Holy Guardian Angel; thou thus living for the Honour and Glory of the True and only God, for thine own good, and that of thy neighbour. Let the Fear of God be ever before the eyes and the heart of him who shall possess this Divine Wisdom and Sacred Magic. ~ MacGregor Mathers, The Book of the Sacred Magic of Abramelin the Mage,
163:Illusion lost her aggrandising lens;
As from her failing hand the measures fell,
Atomic looked the things that loomed so large.
The little ego’s ring could join no more; ~ Sri Aurobindo, Savitri, The Yoga of the King: The Yoga of the Spirit’s Freedom and Greatness
Illusion (World)
When one is living in the physical mind, the only way to escape from it is by imagination. ~ Sri Aurobindo, Letters on Yoga - III, Experiences and Realisations,
164:There are these four ways of answering questions. Which four? There are questions that should be answered categorically [straightforwardly yes, no, this, that]. There are questions that should be answered with an analytical (qualified) answer [defining or redefining the terms]. There are questions that should be answered with a counter-question. There are questions that should be put aside. These are the four ways of answering questions. ~ Buddha, Sutta Pitaka,
165:Humanity has been sleeping-and still sleeps-lulled within the narrowly confining joys of its little closed loves. In the depths of the human multitude there slumbers an immense spiritual power which will manifest itself only when we have learnt how to break through the dividing walls of our egoism and raise ourselves up to an entirely new perspective, so that habitually and in a practical fashion we fix our gaze on the universal realities. ~ Pierre Teilhard de Chardin,
166:Detaching oneself from the ignorant actions of the mind and vital and from any kind of ambition, and allowing the Divine Mother to work according to Her own will, one can have inner as well as outer peace and happiness; and this, I think, is the way one can serve the Mother gratefully and sincerely. Is this not so?

   Certainly, action without ambition and egoistic calculation is the condition of peace and felicity - both inner and outer.
   ~ The Mother, Words Of The Mother II,
167:To proceed, select any minor habit at random and delete it from your behaviour: at the same time adopt any new habit at random. The choices should not involve anything of spiritual, egocentric, or emotional significance, nor should you select anything with any possibility of failure. By persisting with such simple beginnings you become capable of virtually anything. All works of metamorphasis should be committed to the magical diary.
   ~ Peter J Carroll, Liber Null, Liber MMM, Metamorphosis [18],
168:You are here now, I mean on earth, because you once chose to be - you don't remember it, but I know; that's why you are here. Well, you must stand up to the task. You must make an effort, you must conquer pettiness and limitations, and above all tell the ego: your time is over. We want a race without ego, with the divine consciousness in place of the ego. That's what we want: the divine consciousness, which will enable the race to develop and the superman to be born.
   ~ The Mother, Agenda Vol 13, Satprem,
169:7. Don't entertain such thoughts of imperfection, lack of qualities, etc. You are already perfect. Get rid of the ideas of imperfection and need for development. There is nothing to realize or annihilate. You are the Self. The ego does not exist. Pursue the enquiry and see if there is anything to be realised or annihilated. See if there is any mind to be controlled. Even the effort is being made by the mind which does not exist. ~ Sri Ramana Maharshi, Surpassing Love and Grace An Offering from His Devotees,
170:the first period of endurance :::
   Ordinarily we have to begin with a period of endurance; for we must learn to confront, to suffer and to assimilate all contacts. Each fiber 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. ... This is the stoical period of the preparation of equality, its most elementary and yet its heroic age.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Equality and the Annihilation Of Ego,
171:So long as the contact with the Divine is not in some considerable degree established, so long as there is not some measure of sustained identity, sayujya, the element of personal effort must normally predominate. But in proportion as this contact establishes itself, the sadhaka must become conscious that a force other than his own, a force transcending his egoistic endeavour and capacity, is at work in him and to this Power he learns progressively to submit himself and delivers up to it the charge of his Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
172:...to quiet the mind and get the spiritual experience it is necessary first to purify and prepare the nature. This sometimes takes many years. Work done with the right attitude is the easiest means for that - i.e. work done without desire or ego, rejecting all movements of desire, demand or ego when the come, done as an offering to the Divine Mother, with the remembrance of her and prayer to her to manifest her force and take up the action so that there too and not only in inner silence you can feel her presence and working.
   ~ Sri Aurobindo, Letters On Yoga - II,
173:At best we have only the poor relative freedom which by us is ignorantly called free-will. But that is at bottom illusory, since it is the modes of Nature that express themselves through our personal will; it is force of Nature, grasping us, ungrasped by us that determines what we shall will and how we shall will it. Nature, not an independent ego, chooses what object we shall seek, whether by reasoned will or unreflecting impulse, at any moment of our existence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [95-96],
174:If you want to be a true doer of divine works, your first aim must be to be totally free from all desire and self-regarding ego. All your life must be an offering and a sacrifice to the Supreme; your only object in action shall be to serve, to receive, to fulfil, to become a manifesting instrument of the Divine Shakti in her works. You must grow in the divine consciousness till there is no difference between your will and hers, no motive except her impulsion in you, no action that is not her conscious action in you and through you.
   ~ Sri Aurobindo, The Mother With Letters On The Mother,
175:the philosophic second period of indifference :::
   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 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.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Equality and the Annihilation of Ego,
176:Any limiting categorization is not only erroneous but offensive, and stands in opposition to the basic human foundations of the therapeutic relationship. In my opinion, the less we think (during the process of psychotherapy) in terms of diagnostic labels, the better. (Albert Camus once described hell as a place where one's identity was eternally fixed and displayed on personal signs: Adulterous Humanist, Christian Landowner, Jittery Philosopher, Charming Janus, and so on.8 To Camus, hell is where one has no way of explaining oneself, where one is fixed, classified-once and for all time.) ~ Irvin D Yalom,
177:Essentially, Yoga is a generic name for the processes and the result of processes by which we transcend or shred off our present modes of being and rise to a new, a higher, a wider mode of consciousness which is not that of the ordinary animal and intellectual man. Yoga is the exchange of an egoistic for a universal or cosmic consciousness lifted towards or informed by the supra-cosmic, transcendent Unnameable who is the source and support of all things. Yoga is the passage of the human thinking animal towards the God-consciousness from which he has descended. ~ Sri Aurobindo, Essays in Philosophy and Yoga,
178:Lojong Slogan 1. First, train in the preliminaries; The four reminders. or alternatively called the Four Thoughts
   1. Maintain an awareness of the preciousness of human life.
   2. Be aware of the reality that life ends; death comes for everyone; Impermanence.
   3. Recall that whatever you do, whether virtuous or not, has a result; Karma.
   4. Contemplate that as long as you are too focused on self-importance and too caught up in thinking about how you are good or bad, you will experience suffering. Obsessing about getting what you want and avoiding what you dont want does not result in happiness; Ego.
   ~ Wikipedia,
179:It is the same thing for the ego, the self. In order to pass on to a higher plane, one must first exist; and to exist one must become a conscious, separate individual, and to become a conscious separate individual, the ego is indispensable, otherwise one remains mingled with all that lies around us. But once the individuality is formed, if one wants to rise to a higher level and live a spiritual life, if one wants even to become simply a higher type of man, the limitations of the ego are the worst obstacles, and the ego must be surpassed in order to enter the true consciousness. ~ The Mother, Questions And Answers 1956, 367,
180:There are only three fundamental obstacles that can stand in the way: (1) Absence of faith or insufficient faith. (2) Egoism - the mind clinging to its own ideas, the vital preferring its own desires to a true surrender, the physical adhering to its own habits. (3) Some inertia or fundamental resistance in the consciousness, not willing to change because it is too much of an effort or because it does not want to believe in its own capacity or the power of the Divine - or for some other more subconscient reason. You have to see for yourself which of these it is.
   ~ Sri Aurobindo, Letters On Yoga - III, Difficulties of the Path,
181: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,
182:sacrifice, the redeeming principle :::
   The law of sacrifice is the common divine action that was thrown out into the world in its beginning as a symbol of the solidarity of the universe. It is by the attraction of this law that a divinising principle, a saving power descends to limit and correct and gradually to eliminate the errors of an egoistic and self-divided creation. This descent, this sacrifice of the Purusha, the Divine Soul, submitting itself to Force and Matter so that it may inform and illuminate them, is the seed of redemption of this world of Inconscience and Ignorance.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 106,
183:What is it that has called you so suddenly out of nothingness to enjoy for a brief while a spectacle which remains quite indifferent to you? The conditions for your existence are as old as the rocks. For thousands of years men have striven and suffered and begotten and women have brought forth in pain. A hundred years ago, perhaps, another man-or woman-sat on this spot; like you he gazed with awe and yearning in his heart at the dying light on the glaciers. Like you he was begotten of man and born of woman. He felt pain and brief joy as you do. Was he someone else? Was it not you yourself? What is this Self of yours? ~ Erwin Schrodinger,
184:His most obvious obstacle, one of which he has not in the least got rid of up to now, is a strongly Rajasic vital ego for which his mind finds justifications and covers. There is nothing more congenial to the vital ego than to put on the cloak of Yoga and imagine itself free, divinised, spiritualised, siddha, and all the rest of it, or advancing towards that end, when it is really doing nothing of the kind, but [is] just its old self in new forms. If one does not look at oneself with a constant sincerity and an eye of severe self-criticism, it is impossible to get out of this circle. ~ Sri Aurobindo, Autobiographical Notes and Other Writings,
185:But if human mind can become capable of the glories of the divine Light, human emotion and sensibility can be transformed into the mould and assume the measure and movement of the supreme Bliss, human action not only represent but feel itself to be the motion of a divine and non-egoistic Force and the physical substance of our being suffiently partake of the purity of the supernal essence, suffiently unify plasticity and durable constancy to support and prolong these highest experiences and agencies, then all the long labour of Nature will end in a crowning justification and her evolutions reveal their profound significance.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
186:abolishing the ego :::
   In the path of Knowledge one attempts this abolition, negatively by a denial of the reality of the ego, positively by a constant fixing of the thought upon the idea of the One and the Infinite in itself or the One and Infinite everywhere. This, if persistently done, changes in the end the mental outlook on oneself and the whole world and there is a kind of mental realisation; but afterwards by degrees or perhaps rapidly and imperatively and almost at the beginning the mental realisation deepens into spiritual experience - a realisation in the very substance of our being.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego, 363,
187:Although there is a difference of procedure between a Shaman of the Tungas and a Catholic prelate of Europe or between a coarse and sensual Vogul and a Puritan Independent of Connecticut, there is no difference in the principle of their creeds; for they all belong to the same category of people whose religion consists not in becoming better, but in believing in and carrying out certain arbitrary regulations. Only those who believe that the worship of God consists in aspiring to a better life differ from the first because they recognize quite another and certainly a loftier principle uniting all men of good faith in an invisible temple which alone can be the universal temple. ~ Immanuel Kant,
188:The ego cannot see where it is being led; it revolts against the leading, loses confidence, loses courage. These failings would not matter; for the divine Guide within is not offended by our revolt, not discouraged by our want of faith or repelled by our weakness; he has the entire love of the mother and the entire patience of the teacheR But by withdrawing our assent from the guidance we lose the consciousness, though not all the actuality-not, in any case, the eventuality -of its benefit. And we withdraw our assent because we fail to distinguish our higher Self from the lower through which he is preparing his self-revelation.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 64,
189:Self-justification is always a sign of ego and ignorance. ~ Sri Aurobindo, Letters on Yoga - IV: Problems in Human Relations
Self-Justification
One must found self-knowledge before one can have the basis of a right world-knowledge. ~ Sri Aurobindo, Essays on the Gita: The Fullness of Spiritual Action
Self-knowledge
A man capable of self-sacrifice, whatever his other sins, has left the animal behind him; he has the stuff in him of a future and higher humanity. ~ Sri Aurobindo, Karmayogin: The Doctrine of Sacrifice
Self-Sacrifice
The pure action of sense is a spiritual action and pure sense is itself a power of the spirit. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Sense,
190:Self-Denial
Only when we have climbed above ourselves,
A line of the Transcendent meets our road
And joins us to the timeless and the true; ~ Sri Aurobindo, Savitri, The Kingdom of Subtle Matter
Self-exceeding
Perfect self-experience in our own being which is the crown and fulfilment of realisation by knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga: The Realisation of Sachchidananda
Self-Experience
By an absolute self-giving all egoistic desire disappears from the heart. ~ Sri Aurobindo, Essays on the Gita: Works, Devotion and Knowledge
Self-Giving
To him who is the source of all that we are, we give all that we are. ~ Sri Aurobindo, Essays on the Gita, The Supreme Divine,
191:The contribution of the psychic being to the sadhana is: (1) love and bhakti, a love not vital, demanding and egoistic but unconditioned and without claims, self-existent; (2) the contact or the presence of the Mother within; (3) the unerring guidance from within; (4) a quieting and purification of the mind, vital and physical consciousness by their subjection to the psychic influence and guidance; (5) the opening up of all this lower consciousness to the higher spiritual consciousness above for its descent into a nature prepared to receive it with a complete receptivity and right attitude - for the psychic brings in everything, right thought, right perception, right feeling, right attitude. ~ Sri Aurobindo, Letters On Yoga - III,
192:At the end of the day, there should be an accounting and fresh resolution made. Though every day be a catalog of failure, there should be no sense of sin or guilt. Magic is the raising of the whole individual in perfect balance to the power of Infinity, and such feelings are symptomatic of imbalance.
   If any unnecessary or imbalanced scraps of ego become identified with the genius by mistake, then disaster awaits. The life force flows directly into these complexes and bloats them into grotesque monsters variously known as the demon Choronzon. Some magicians attempting to go too fast with this invocation have failed to banish this demon, and have gone spectacularly insane as a result.
   ~ Peter J Carroll, Liber Null, Liber LUX, Augeoides [50-51],
193: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],
194:The surest way towards this integral fulfilment is to find the Master of the secret who dwells within us, open ourselves constantly to the divine Power which is also the divine Wisdom and Love and trust to it to effect the conversion. But it is difficult for the egoistic consciousness to do this at all at the beginning. And, if done at all, it is still difficult to do it perfectly and in every strand of our nature. It is difficult at first because our egoistic habits of thought, of sensation, of feeling block up the avenues by which we can arrive at the perception that is needed. It is difficult afterwards because the faith, the surrender, the courage requisite in this path are not easy to the ego-clouded soul.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [63] [T7],
195:Why does one feel afraid?

   I suppose it is because one is egoistic.
   There are three reasons. First, an excessive concern about one's security. Next, what one does not know always gives an uneasy feeling which is translated in the consciousness by fear. And above all, one doesn't have the habit of a spontaneous trust in the Divine. If you look into things sufficiently deeply, this is the true reason. There are people who do not even know that That exists, but one could tell them in other words, 'You have no faith in your destiny' or 'You know nothing about Grace' - anything whatever, you may put it as you like, but the root of the matter is a lack of trust. If one always had the feeling that it is the best that happens in all circumstances, one would not be afraid
   ~ The Mother,
196:I have read your account of your sadhana. There is nothing to say, I think, - for it is all right - except that the most important thing for you is to develop the psychic fire in the heart and the aspiration for the psychic being to come forward as the leader of the sadhana. When the psychic does so, it will show you the 'undetected ego-knots' of which you speak and loosen them or burn them in the psychic fire. This psychic development and the psychic change of mind, vital and physical consciousness is of the utmost importance because it makes safe and easy the descent of the higher consciousness and the spiritual transformation without which the supramental must always remain far distant. Powers etc. have their place, but a very minor one so long as this is not done.
   ~ Sri Aurobindo, Letters On Yoga - III,
197:Sri Aurobindo: There is a veil between the Supermind above and the lower Prakriti below - the veil of ingrained formations. This veil may completely withdraw or be partially withdrawn. Thus even if there is some little opening, with the contact of Light from above the lower nature will get slowly changed. Even if the being is not entirely purified, varieties of inspirations and powers may come down from above but this may lead to serious errors. Inspirations from above mixing with the impurities from below get all muddled up and the sadhak takes this for an absolute command. Many a sadhak has thus fallen into danger. Therefore, one must particularly lay stress on the purification of the being. All desires and egoism will have to be banished from the being. ~ Sri Aurobindo, Anilbaran Roy Interviews and Conversations,
198:It marshals a vast amount of scientific evidence, from physics to biology, and offers extensive arguments, all geared to objectively proving the holistic nature of the universe. It fails to see that if we take a bunch of egos with atomistic concepts and teach them that the universe is holistic, all we will actually get is a bunch of egos with holistic concepts. Precisely because this monological approach, with its unskillful interpretation of an otherwise genuine intuition, ignores or neglects the "I" and the "we" dimensions, it doesn't understand very well the exact nature of the inner transformations that are necessary in the first place in order to be able to find an identity that embraces the manifest All. Talk about the All as much as we want, nothing fundamentally changes. ~ Ken Wilber, Sex Ecology Spirituality,
199:Q: I always had the impression that Lucifer and Satan was one and the same, you know, that Lucifer fell and became Satan. Would you clarify that for me?
A: There is a difference between Lucifer and Satan. The word satan comes from the word Shatan in Hebrew which means 'adversary'. Lucifer is Latin for "the bearer of light," and is the cosmic force that carries the fire. That fire is Kundalini, but when that fire becomes trapped in the ego, that fire is polarized negatively and becomes Satan, the adversary or the opposite of God. As long as that fire is trapped in desire, in ego, it is Satan, it is the devil. It is not outside of us. It is our mind. But when that force is liberated, it is the bearer of light. It is the greatest angel in the hierarchy of our own Consciousness. So it is our best friend.~ Samael Aun Weor,
200:Therefore, also, an integral liberation. Not only the freedom born of unbroken contact and identification of the individual being in all its parts with the Divine, sayujya-mukti, by which it can become free even in its separation, even in the duality; not only the salokya-mukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of Sachchidananda; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the Divine, sadharmya-mukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe. ~ Sri Aurobindo, The Synthesis Of Yoga,
201:There is no part of one's beliefs about oneself which cannot be modified by sufficiently powerful psychological techniques. There is nothing about oneself which cannot be taken away or changed. The proper stimuli can, if correctly applied, turn communists into fascists, saints into devils, the meek into heroes, and vice-versa. There is no sovereign sanctuary within ourseles which represents our real nature. There is nobody at home in the internal fortress. Everything we cherish as our ego, everything we believe in, is just what we have cobbled together out of the accident of our birth and subsequent experiences. With drugs, brainwashing, and other techniques of extreme persuasion, we can quite readily make a man a devotee of a different ideology, the patriot of a different country, or the follower of a different religion. ~ Peter J Carroll,
202:Two general and basic principles are proposed for the formation of categories: The first has to do with the function of category systems and asserts that the task of category systems is to provide maximum information with the least cognitive effort [("cognitive economy")]; the second has to do with the structure of the information so provided and asserts that the perceived world comes as structured information rather than than arbitrary or unpredictable attributes [("perceived world structure")]. Thus maximum information with least cognitive effort is achieved if categories map the perceived world structure as closely as possible. This condition can be achieved either by the mapping of categories to given attribute structures or by the definition or redefinition of attributes to render a given set of categories appropriately structured.
   ~ Rosch, 1978, p. 28,
203:The student is told to set apart moments in his daily life in which to withdraw into himself, quietly and alone. He is not to occupy himself at such moments with the affairs of his own ego. This would result in the contrary of what is intended. He should rather let his experiences and the messages from the outer world re-echo within his own completely silent self. At such silent moments every flower, every animal, every action will unveil to him secrets undreamt of. And thus he will prepare himself to receive quite new impressions of the outer world through quite different eyes. The desire to enjoy impression after impression merely blunts the faculty of cognition; the latter, however, is nurtured and cultivated if the enjoyment once experienced is allowed to reveal its message. Thus the student must accustom himself not merely to let the enjoyment. ~ Rudolf Steiner,
204:Bhagavan: There are only two ways to conquer destiny or to be independent of it. One is to inquire whose this destiny is and discover that only the ego is bound by it and not the Self and that the ego is non-existent. The other way is to kill the ego by completely surrendering to the Lord, realizing one's helplessness and saying all the time: "Not I, but Thou, oh Lord," giving up all sense of "I" and "mine" and leaving it to the Lord to do what He likes with you. Surrender can never be regarded as complete so long as the devotee wants this or that from the Lord. True surrender is the love of God for the sake of love and nothing else, not even for the sake of salvation. In other words, complete effacement of the ego is necessary to conquer destiny, whether you achieve this effacement through Self-inquiry or through bhakti-marga. ~ Sri Ramana Maharshi, Day by Day, 28-6-46,
205:what is meant by the psychic :::
What is meant in the terminology of the yoga by the psychic is the soul element in the nature, the pure psyche or divine nucleus which stands behind mind, life and body (it is not the ego) but of which we are only dimly aware. It is a portion of the Divine and permanent from life to life, taking the experience of life through its outer instruments. As this experience grows it manifests a developing psychic personality which insisting always on the good, true and beautiful, finally becomes ready and strong enough to turn the nature towards the Divine. It can then come entirely forward, breaking through the mental, vital and physical screen, govern the instincts and transform the nature. Nature no longer imposes itself on the soul, but the soul, the Purusha, imposes its dictates on the nature. ~ Sri Aurobindo, Letters On Yoga - III,
206:The transformation of our superficial, narrow and fragmentary human way of thinking, seeing, feeling and being into a deep and wide spiritual consciousness and an integrated inner and outer existence and of our ordinary human living into the divine way of life must be its central purpose. The means towards this supreme end is a self-giving of all our nature to the Divine. Everything must be given to the Divine within us, to the universal All and to the transcendent Supreme. An absolute concentration of our will, our heart and our thought on that one and manifold Divine, an unreserved self-consecration of our whole being to the Divine alone - this is the decisive movement, the turning of the ego to That which is infinitely greater than itself, its self-giving and indispensable surrender
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Surrender in Works - The Way of the Gita, 89,
207:The Yoga that we seek must also be an integral action of Nature, and the whole difference between the Yogin and the natural man will be this, that the Yogin seeks to substitute in himself for the integral action of the lower Nature working in and by ego and division the integral action of the higher Nature working in and by God and unity. If indeed our aim be only an escape from the world to God, synthesis is unnecessary and a waste of time; for then our sole practical aim must be to find out one path out of the thousand that lead to God, one shortest possible of shortcuts, and not to linger exploring different paths that end in the same goal. But if our aim be a transformation of our integral being into the terms of God-existence, it is then that a synthesis becomes necessary.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Synthesis of the Systems, 45,
208:What then are the lines of Karmayoga laid down by the Gita? Its key principle, its spiritual method, can be summed up as the union of two largest and highest states or powers of consciousness, equality and oneness. The kernel of its method is an unreserved acceptance of the Divine in our life as in our inner self and spirit. An inner renunciation of personal desire leads to equality, accomplishes our total surrender to the Divine, supports a delivery from dividing ego which brings us oneness. The kernal of its method is an unreserved acceptance of the Divine in our life as in our inner self and spirit. An inner renunciation of personal desire leads to equality, accomplishes our total surrender to the Divine, supports a delivery from dividing ego which brings us oneness.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [95],
209:It is true that the root of all this evil is the ego-sense and that the seat of the conscious ego-sense is the mind itself; but in reality the conscious mind only reflects an ego already created in the subconscious mind in things, the dumb soul in the stone and the plant which is present in all body and life and only finally delivered into voicefulness and wakefulness but not originally created by the conscious mind. And in this upward procession it is the life-energy which has become the obstinate knot of the ego, it is the desire-mind which refuses to relax the knot even when the intellect and the heart have discovered the cause of their ills and would be glad enough to remove it; for the Prana in them is the Animal who revolts and who obscures and deceives their knowledge and coerces their will by his refusal. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Heart and the Mind,
210:This third and unknown, this tertium quid, he names God; and by the word he means somewhat or someone who is the Supreme, the Divine, the Cause, the All, one of these things or all of them at once, the perfection or the totality of all that here is partial or imperfect, the absolute of all these myriad relativities, the Unknown by learning of whom the real secret of the known can become to him more and more intelligible. Man has tried to deny all these categories, - he has tried to deny his own real existence, he has tried to deny the real existence of the cosmos, he has tried to deny the real existence of God. But behind all these denials we see the same constant necessity of his attempt at knowledge; for he feels the need of arriving at a unity of these three terms, even if it can only be done by suppressing two of them or merging them in the other that is left.
   ~ Sri Aurobindo, The Life Divine,
211:Talk 183.
A gentleman from Bombay said: "I asked Mother in Sri Aurobindo Ashram the following question: 'I keep my mind blank without thoughts arising so that God might show Himself in His true Being. But I do not perceive anything.
"The reply was to this effect: 'The attitude is right. The Power will come down from above. It is a direct experience'."
So he asked what further he should do.
M.: Be what you are. There is nothing to come down or become manifest. All that is needful is to lose the ego, That what is, is always there. Even now you are That. You are not apart from it. The blank is seen by you. You are there to see the blank. What do you wait for? The thought "I have not seen," the expectation to see and the desire of getting something, are all the working of the ego. You have fallen into the snares of the ego. The ego says all these and not you. Be yourself and nothing more! ~ Sri Ramana Maharshi,
212:My deepest debt in this book is to the General Semantics ('non-Aristotelian system') of Alfred Korzybski. I have also drawn heavily upon the works of other contributors to semantic thought: especially C. K. Ogden and I. A. Richards, Thorstein Veblen, Edward Sapir, Leonard Bloomfield, Karl R. Popper, Thurman Arnold, Jerome Frank, Jean Piaget, Charles Morris, Wendell Johnson, Irving J. Lee, Ernst Cassirer, Anatol Rapoport, Stuart Chase. I am also deeply indebted to the writings of numerous psychologists and psychiatrists with one or another of the dynamic points of view inspired by Sigmund Freud: Karl Menninger, Trigant Burrow, Carl Rogers, Kurt Lewin, N. R. F. Maier, Jurgen Ruesch, Gregory Bateson, Rudolf Dreikurs, Milton Rokeach. I have also found extremely helpful the writings of cultural anthropologists, especially those of Benjamin Lee Whorf, Ruth Benedict, Clyde Kluckhohn, Leslie A. White, Margaret Mead, Weston La Barre. ~ S. I. Hayakawa,
213:55: 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,
214:the best we can conceive as the thing to be done :::
   The work itself is at first determined by the best light we can command in our ignorance. It is that which we conceive as the thing that should be done. And whether it be shaped by our sense of duty, by our feeling for our fellow-creatures, by our idea of what is for the good of others or the good of the world or by the direction of one whom we accept as a human Master, wiser than ourselves and for us the representative of that Lord of all works in whom we believe but whom we do not yet know, the principle is the same. The essential of the sacrifice of works must be there and the essential is the surrender of all desire for the fruit of our works, the renunciation of all attachment to the result for which yet we labour. For so long as we work with attachment to the result, the sacrifice is offered not to the Divine, but to our ego...
   ~ Sri Aurobindo, The Synthesis Of Yoga, Equality and the Annihilation of Ego,
215:The personal will of the sadhaka has first to seize on the egoistic energies and turn them towards the light and the right; once turned, he has still to train them to recognise that always, always to accept, always to follow that. Progressing, he learns, still using the personal will, personal effort, personal energies, to employ them as representatives of the higher Power and in conscious obedience to the higher Influence. Progressing yet farther, his will, effort, energy become no longer personal and separate, but activities of that higher Power and Influence at work in the individual. But there is still a sort of gulf or distance which necessitates an obscure process of transit, not always accurate, sometimes even very distorting, between the divine Origin and the emerging human current. At the end of the process, with the progressive disappearance of egoism and impurity and ignorance, this last separation is removed; all in the individual becomes the divine working. ~ Sri Aurobindo, The Synthesis Of Yoga,
216:a sevenfold self-revelation within our consciousness: - it will mean the knowledge of the Absolute as the origin of all things; the knowledge of the Self, the Spirit, the Being and of the cosmos as the Self's becoming, the becoming of the Being, a manifestation of the Spirit; the knowledge of the world as one with us in the consciousness of our true self, thus cancelling our division from it by the separative idea and life of ego; the knowledge of our psychic entity and its immortal persistence in Time beyond death and earth-existence; the knowledge of our greater and inner existence behind the surface; the knowledge of our mind, life and body in its true relation to the self within and the superconscient spiritual and supramental being above them; the knowledge, finally, of the true harmony and true use of our thought, will and action and a change of all our nature into a conscious expression of the truth of the Spirit, the Self, the Divinity, the integral spiritual Reality.
   ~ Sri Aurobindo, The Life Divine,
217:For the contact of the human and individual consciousness with the divine is the very essence of Yoga. Yoga is the union of that which has become separated in the play of the universe with its own true self, origin and universality. The contact may take place at any point of the complex and intricately organised consciousness which we call our personality. It may be effected in the physical through the body; in the vital through the action of those functionings which determine the state and the experiences of our nervous being; through the mentality, whether by means of the emotional heart, the active will or the understanding mind, or more largely by a general conversion of the mental consciousness in all its activities. It may equally be accomplished through a direct awakening to the universal or transcendent Truth and Bliss by the conversion of the central ego in the mind. And according to the point of contact that we choose will be the type of the Yoga that we practise. ~ Sri Aurobindo, The Synthesis Of Yoga,
218:Gradually, the concrete enigma I labored at disturbed me less than the generic enigma of a sentence written by a god. What type of sentence (I asked myself) will an absolute mind construct? I considered that even in the human languages there is no proposition that does not imply the entire universe: to say "the tiger" is to say the tigers that begot it, the deer and turtles devoured by it, the grass on which the deer fed, the earth that was mother to the grass, the heaven that gave birth to the earth. I considered that in the language of a god every word would enunciate that infinite concatenation of facts, and not in an implicit but in an explicit manner, and not progressively but instantaneously. In time, the notion of a divine sentence seemed puerile or blasphemous. A god, I reflected, ought to utter only a single word and in that word absolute fullness. No word uttered by him can be inferior to the universe or less than the sum total of time.~ Jorge Luis Borges, Labyrinths, Selected Stories and Other Writings,
219:fruits of the release :::
   For even before complete purification, if the strings of the egoistic heart and mind are already sufficiently frayed and loosened, the Jiva can by a sudden snapping of the main cords escape, ascending like a bird freed into the spaces or widening like a liberated flood into the One and Infinite. There is first a sudden sense of a cosmic consciousness, a casting of oneself into the universal; from that universality one can aspire more easily to the Transcendent. There is a pushing back and rending or a rushing down of the walls that imprisoned our conscious being; there is a loss of all sense of individuality and personality, of all placement in ego, a person definite and definable, but only consciousness, only existence, only peace or bliss; one becomes immortatlity, becomes eternity, becomes infinity. All that is left of the personal soul is a hymn of peace and freedom and bliss vibrating somewhere in the Eternal.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego, 363,
220:Therefore, we can attain the overmental consciousness in many different ways: through religious passion, through poetic, intellectual, artistic, or heroic zeal, or through anything that helps man to exceed himself. - Sri Aurobindo assigned a special place to art, which he considered one of the major means of spiritual progress. Unfortunately, artists and creators too often have a considerable ego standing in the way, which is their main difficulty. The religious man, who has worked to dissolve his ego, finds it easier, but he rarely attains universality through his own individual efforts, leaping instead beyond the individual without bothering to develop all the intermediate rungs of the personal consciousness, and when he reaches the top he no longer has a ladder to come down, or he does not want to come down, or there is no individual self left to express what he sees, or else his old individual self tries its best to express his new consciousness, provided he feels the need to express anything at all.
   ~ Satprem,
221:The best way to overcome it [the fear of death]-so at least it seems to me-is to make your interests gradually wider and more impersonal, until bit by bit the walls of the ego recede, and your life becomes increasingly merged in the universal life. An individual human existence should be like a river: small at first, narrowly contained within its banks, and rushing passionately past rocks and over waterfalls. Gradually the river grows wider, the banks recede, the waters flow more quietly, and in the end, without any visible break, they become merged in the sea, and painlessly lose their individual being. The man who, in old age, can see his life in this way, will not suffer from the fear of death, since the things he cares for will continue. And if, with the decay of vitality, weariness increases, the thought of rest will not be unwelcome. I should wish to die while still at work, knowing that others will carry on what I can no longer do and content in the thought that what was possible has been done. ~ Bertrand Russell,
222: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],
223:To know, possess and be the divine being in an animal and egoistic consciousness, to convert our twilit or obscure physical men- tality into the plenary supramental illumination, to build peace and a self-existent bliss where there is only a stress of transitory satisfactions besieged by physical pain and emotional suffering, to establish an infinite freedom in a world which presents itself as a group of mechanical necessities, to discover and realise the immortal life in a body subjected to death and constant mutation, - this is offered to us as the manifestation of God in Matter and the goal of Nature in her terrestrial evolution. To the ordinary material intellect which takes its present organisation of consciousness for the limit of its possibilities, the direct contradiction of the unrealised ideals with the realised fact is a final argument against their validity. But if we take a more deliberate view of the world's workings, that direct opposition appears rather as part of Nature's profoundest method and the seal of her completest sanction. ~ Sri Aurobindo, The Life Divine, 1.01,
224:the supreme third period of greater divine equality :::
   If we can pass through these two stages of the inner change without being arrested or fixed in either, we are admitted to a greater divine equality which is capable of a spiritual ardour and tranquil passion of delight, a rapturous, all-understanding and all-possessing equality of the perfected soul, an intense and even wideness and fullness of its being embracing all things. This is the supreme period and the passage to it is through the joy of a total self-giving to the Divine and to the universal Mother. For strength is then crowned by a happy mastery, peace deepens into bliss, the possession of the divine calm is uplifted and made the ground for the possession of the divine movement. But if this greater perfection is to arrive, the soul's impartial high-seatedness looking down from above on the flux of forms and personalities and movements and forces must be modified and change into a new sense of strong and calm submission and a powerful and intense surrender. ...
   ~ Sri Aurobindo, The Synthesis Of Yoga, Equality and the Annihilation of Ego,
225: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.
   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.
   ~ Sri Aurobindo, The Life Divine,
226:Only by our coming into constant touch with the divine Consciousness and its absolute Truth can some form of the conscious Divine, the dynamic Absolute, take up our earth-existence and transform its strife, stumbling, sufferings and falsities into an image of the supreme Light, Power and Ananda.
   The culmination of the soul's constant touch with the Supreme is that self-giving which we call surrender to the divine Will and immergence of the separated ego in the One who is all. A vast universality of soul and an intense unity with all is the base and fixed condition of the supramental consciousness and spiritual life. In that universality and unity alone can we find the supreme law of the divine manifestation in the life of the embodied spirit; in that alone can we discover the supreme motion and right play of our individual nature. In that alone can all these lower discords resolve themselves into a victorious harmony of the true relations between manifested beings who are portions of the one Godhead and children of one universal Mother. ~ Sri Aurobindo, The Synthesis Of Yoga, Standards of Conduct and Spiritual Freedom, 205,
227: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 mans 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.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Love,
228:the first necessity :::
   An entire self-consecration, a complete equality, an unsparing effacement of the ego, a transforming deliverance of the nature from its ignorant modes of action are the steps by which the surrender of all the being and nature to the Divine Will can be prepared and achieved, -- a self-giving true, total and without reserve. The first necessity is an entire spirit of self-consecration in our works; it must become first the constant will, then the ingrained need in all the being, finally its automatic but living and conscious habit, the self-existent turn to do all action as a sacrifice to the Supreme and to the veiled Power present in us and in all beings and in all the workings of the universe. Life is the altar of this sacrifice, works are our offerings; a transcendent and universal Power and Presence as yet rather felt or glimpsed than known or seen by us is the Deity to whom they are offered. This sacrifice, this self-consecration has two sides to it; there is the work itself and there is the spirit in which it is done, the spirit of worship to the Master of Works in all that we see, think and experience.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Equality and the Annihilation of Ego,
229:the hard shell of the ego :::
This sense of one's own person becomes a kind of cage, a prison which shuts you in, prevents you from being true, from knowing truly, acting truly, understanding truly. It is as though someone had put you in a very hard shell and you were compelled to stay there.
   This is the first sensation you have. Afterwards you begin to tap against the shell in order to break it. Sometimes it resists very long. But still, when you begin to feel this, that what you believed in to be yourself, the person doing thigns and for whom they are done, the person who exists and makes you what you are, yes, when you pass from this to the consciousness that this is a prison preventing you from being truly yourself, then you have made great progress, and there is hope. You feel yourself stifled, crushed, absolutely shut up in a prison without air, without light, without an opening, and then you begin pushing from the inside, pushing, pushing, pushing so that it may break.
   And the day it breaks, the day it opens, suddenly, you enter the psychic consciousness. And then you understand. And then, truly, if you have a sense of humour, you laugh; you realise your stupidity. ~ The Mother,
230:An integral method and an integral result. First, an integral realisation of Divine Being; not only a realisation of the One in its indistinguishable unity, but also in its multitude of aspects which are also necessary to the complete knowledge of it by the relative consciousness; not only realisation of unity in the Self, but of unity in the infinite diversity of activities, worlds and creatures. Therefore, also, an integral liberation. Not only the freedom born of unbroken contact of the individual being in all its parts with the Divine, sayujyamukti, by which it becomes free even in its separation, even in the duality; not only the salokyalmukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of Sachchidananda; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the divine, sadharmyamukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe.
   ~ Sri Aurobindo, The Synthesis Of Yoga, p.47-8,
231:the three results of effective practice: devotion, the central liberating knowledge and purification of ego; :::
   ...it leads straight and inevitably towards the highest devotion possible;.. There is bound up a growing sense of the Divine in all things, a deepening communion with the Divine in all our through, will and action and at every moment of our lives, a more and more moved conscecration to the Divine of the totality of our being....
   ...next, the practice of this Yoga demands a constant inward remembrance of the one central liberating knowledge, ... 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. ...
   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.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Sacrifice, The Triune Path and the Lord of the Sacrifice [T1],
232:For our concentration on the Eternal will be consummated by the mind when we see constantly the Divine in itself and the Divine in ourselves, but also the Divine in all things and beings and happenings. It will be consummated by the heart when all emotion is summed up in the love of the Divine, - of the Divine in itself and for itself, but love too of the Divine in all its beings and powers and personalities and forms in the Universe. It will be consummated by the will when we feel and receive always the divine impulsion and accept that alone as our sole motive force; but this will mean that, having slain to the last rebellious straggler the wandering impulses of the egoistic nature, we have universalised ourselves and can accept with a constant happy acceptance the one divine working in all things. This is the first fundamental siddhi of the integral Yoga.
   It is nothing less that is meant in the end when we speak of the absolute consecration of the individual to the Divine. But this total fullness of consecration can only come by a constant progression when the long and difficult process of transforming desire out of existence is completed in an ungrudging measure. Perfect self-consecration implies perfect self-surrender.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 85-86, [T1],
233:The Apsaras are the most beautiful and romantic conception on the lesser plane of Hindu mythology. From the moment that they arose out of the waters of the milky Ocean, robed in ethereal raiment and heavenly adornment, waking melody from a million lyres, the beauty and light of them has transformed the world. They crowd in the sunbeams, they flash and gleam over heaven in the lightnings, they make the azure beauty of the sky; they are the light of sunrise and sunset and the haunting voices of forest and field. They dwell too in the life of the soul; for they are the ideal pursued by the poet through his lines, by the artist shaping his soul on his canvas, by the sculptor seeking a form in the marble; for the joy of their embrace the hero flings his life into the rushing torrent of battle; the sage, musing upon God, sees the shining of their limbs and falls from his white ideal. The delight of life, the beauty of things, the attraction of sensuous beauty, this is what the mystic and romantic side of the Hindu temperament strove to express in the Apsara. The original meaning is everywhere felt as a shining background, but most in the older allegories, especially the strange and romantic legend of Pururavas as we first have it in the Brahmanas and the Vishnoupurana. ~ Sri Aurobindo,
234: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.
   On the contrary, the sadhaka of the integral Yoga will not be satisfied until he has included all other names and forms of Deity in his own conception, seen his own Ishta Devata in all others, unified all Avatars in the unity of Him who descends in the Avatar, welded the truth in all teachings into the harmony of the Eternal Wisdom.
   Nor should he forget the aim of these external aids which is to awaken his soul to the Divine within him. Nothing has been finally accomplished if that has not been accomplished. It is not sufficient to worship Krishna, Christ or Buddha without, if there is not the revealing and the formation of the Buddha, the Christ or Krishna in ourselves. And all other aids equally have no other purpose; each is a bridge between man's unconverted state and the revelation of the Divine within him. ~ Sri Aurobindo, The Synthesis Of Yoga,
235:"Because I have called, and ye refused . . . I also will laugh at your calamity; I will mock when your fear cometh; when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you." "For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them."

Time Jesum transeuntem et non revertentem: "Dread the passage of Jesus, for he does not return."

The myths and folk tales of the whole world make clear that the refusal is essentially a refusal to give up what one takes to be one's own interest. The future is regarded not in terms of an unremitting series of deaths and births, but as though one's present system of ideals, virtues, goals, and advantages were to be fixed and made secure. King Minos retained the divine bull, when the sacrifice would have signified submission to the will of the god of his society; for he preferred what he conceived to be his economic advantage. Thus he failed to advance into the liferole that he had assumed-and we have seen with what calamitous effect. The divinity itself became his terror; for, obviously, if one is oneself one's god, then God himself, the will of God, the power that would destroy one's egocentric system, becomes a monster. ~ Joseph Campbell, The Hero with a Thousand Faces,
236:Sometimes when an adverse force attacks us and we come out successful, why are we attacked once again by the same force?
   Because something was left inside. We have said that the force can attack only when there is something which responds in the nature - however slight it may be. There is a kind of affinity, something corresponding, there is a disorder or an imperfection which attracts the adverse force by responding to it. So, if the attack comes, you must keep perfectly quiet and send it back, but it does not necessarily follow that you have got rid of that small part in you which allows the attack to come.
   You have something in you which attracts this force; take, for example (it is one of the most frequent things), the force of depression, that kind of attack of a wave of depression that falls upon you: you lose confidence, you lose hope, you have the feeling you will never be able to do anything, you are cast down.
   It means there is in your vital being something which is naturally egoistic, surely a little vain, which needs encouragement to remain in a good state. So it is like a little signal for those forces which intimates to them: "You can come, the door is open." But there is another part in the being that was watching when these forces arrived; instead of allowing them to enter, the part which... ~ The Mother, Questions And Answers 1953,
237:Endure and you will triumph. Victory goes to the most enduring. And with the Grace and divine love nothing is impossible. My force and love are with you. At the end of the struggle there is Victory And so we find once more that the Ego-idea must be ruthlessly rooted out before Understanding can be attained The emptiness that you described in your letter yesterday was not a bad thing - it is this emptiness inward and outward that often in Yoga becomes the first step towards a new consciousness. Man's nature is like a cup of dirty water - the water has to be thrown out, the cup left clean and empty for the divine liquor to be poured into it. The difficulty is that the human physical consciousness feels it difficult to bear this emptiness - it is accustomed to be occupied by all sorts of little mental and vital movements which keep it interested and amused or even if in trouble and sorrow still active. The cessation of these things is hard to bear for it. It begins to feel dull and restless and eager for the old interests and movements. But by this restlessness it disturbs the quietude and brings back the things that had been thrown out. It is this that is creating the difficulty and the obstruction for the moment. If you can accept emptiness as a passage to the true consciousness and true movements, then it will be easier to get rid of the obstacle.
   ~ Sri Aurobindo, Letters On Yoga - III,
238:the fourth aid, time, kala :::
   The sadhaka who has all these aids is sure of his goal. Even a fall will be for him only a means of rising and death a passage towards fulfilment. For once on this path, birth and death become only processes in the development of his being and the stages of his journey.
   Time is the remaining aid needed for the effectivity of the process. Time presents itself to human effort as an enemy or a friend, as a resistance, a medium or an instrument. But always it is really the instrument of the soul.
   Time is a field of circumstances and forces meeting and working out a resultant progression whose course it measures. To the ego it is a tyrant or a resistance, to the Divine an instrument. Therefore, while our effort is personal, Time appears as a resistance, for it presents to us all the obstruction of the forces that conflict with our own. When the divine working and the personal are combined in our consciousness, it appears as a medium and a condition. When the two become one, it appears as a servant and instrument.
   The ideal attitude of the sadhaka towards Time is to have an endless patience as if he had all eternity for his fulfilment and yet to develop the energy that shall realise now and with an ever-increasing mastery and pressure of rapidity till it reaches the miraculous instantaneousness of the supreme divine Transformation.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids,
239:the one entirely acceptable sacrifice :::
   And the fruit also of the sacrifice of works varies according to the work, according to the intention in the work and according to the spirit that is behind the intention. But all other sacrifices are partial, egoistic, mixed, temporal, incomplete, - even those offered to the highest Powers and Principles keep this character: the result too is partial, limited, temporal, mixed in its reactions, effective only for a minor or intermediate purpose. The one entirely acceptable sacrifice is a last and highest and uttermost self-giving, - it is that surrender made face to face, with devotion and knowledge, freely and without any reserve to One who is at once our immanent Self, the environing constituent All, the Supreme Reality beyond this or any manifestation and, secretly, all these together, concealed everywhere, the immanent Transcendence. For to the soul that wholly gives itself to him, God also gives himself altogether. Only the one who offers his whole nature, finds the Self. Only the one who can give everything, enjoys the Divine All everywhere. Only a supreme self-abandonment attains to the Supreme. Only the sublimation by sacrifice of all that we are, can enable us to embody the Highest and live here in the immanent consciousness of the transcendent Spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [110],
240:5. Belly of the Whale:The idea that the passage of the magical threshold is a transit into a sphere of rebirth is symbolized in the worldwide womb image of the belly of the whale. The hero, instead of conquering or conciliating the power of the threshold, is swallowed into the unknown and would appear to have died. This popular motif gives emphasis to the lesson that the passage of the threshold is a form of self-annihilation. Instead of passing outward, beyond the confines of the visible world, the hero goes inward, to be born again. The disappearance corresponds to the passing of a worshipper into a temple-where he is to be quickened by the recollection of who and what he is, namely dust and ashes unless immortal. The temple interior, the belly of the whale, and the heavenly land beyond, above, and below the confines of the world, are one and the same. That is why the approaches and entrances to temples are flanked and defended by colossal gargoyles: dragons, lions, devil-slayers with drawn swords, resentful dwarfs, winged bulls. The devotee at the moment of entry into a temple undergoes a metamorphosis. Once inside he may be said to have died to time and returned to the World Womb, the World Navel, the Earthly Paradise. Allegorically, then, the passage into a temple and the hero-dive through the jaws of the whale are identical adventures, both denoting in picture language, the life-centering, life-renewing act. ~ Joseph Campbell,
241:"Listen to Erwin Schroedinger,the Nobel Prize-winning cofounder of quantum mechanics,and how can I convince you that he means this literally?Consciousness is a singular of which the plural is unknown.It is not possible that this unity of knowledge,feelings,and choice which you call your own should have sprung into being from nothingness at a given moment not so long ago;rather,this knowledge,feeling, and choice are essentially eternal and unchangeable and numerically one in all people,nay in all sensitive beings.The conditions for your existence are almost as old as rocks.For thousands of years men have striven and suffered and begotten and women have brought in pain.A hundred years ago (there's the test),another man sat on this spot;like you he gazed with awe and yearning in his heart at the dying light on the glaciers. Like you he was begotten of man and born of woman.He felt pain and brief joy as you do.Was he someone else? Was it not you yourself?WAS IT NOT YOU,YOURSELF? Are you not humanity itself? Do you not touch all things human,because you are it's only Witness? Do you not therefore love the world,and love all people,and love the Kosmos,because you are its only Self? Do you not weep when one person is hurt,do you not cry when one child goes hungry,do you not scream when one soul is tortured? You know you suffer when others suffer.You already know this! "Was it someone else? Was it not you yourself?" ~ Ken Wilber, One Taste, p. 342-343,
242:the joy of progress :::
It is the will for progress and self-purification which lights the [psychic] fire. The will for progress. Those who have a strong will, when they turn it towards spiritual progress and purification, automatically light the fire within themselves.
   And each defect one wants to cure or each progress one wants to make - if all that is thrown into the fire, it burns with a new intensity. And this is not an image, it is a fact in the subtle physical. One can feel the warmth of the flame, one can see in the subtle physical the light of the flame. And when there is something in the nature which prevents one from advancing and one throws it into this fire, it begins to burn and the flame becomes more intense....
How can one feel sweetness and joy when one is in difficulty?
Exactly, when the difficulty is egoistic or personal, if one makes an offering of it and throws it into the fire of purification, one immediately feels the joy of progress. If one does it sincerely, at once there is a welling up of joy.
   That is obviously what ought to be done instead of despairing and lamenting. If one offers it up and aspires sincerely for transformation and purification, one immediately feels joy springing up in the depths of the heart. Even when the difficulty is a great sorrow, one may do this with much success. One realises that behind the sorrow, no matter how intense it may be, there is divine joy. ~ The Mother,
243:Here the formula of the supreme knowledge comes to our help; we have nothing to do in our essential standpoint with these distinctions, for there is no I nor thou, but only one divine Self equal in all embodiments, equal in the individual and the group, and to realise that, to express that, to serve that, to fulfil that is all that matters. Self-satisfaction and altruism, enjoyment and indifference are not the essential thing. If the realisation, fulfilment, service of the one Self demands from us an action that seems to others self-service or self-assertion in the egoistic sense or seems egoistic enjoyment and self-indulgence, that action we must do; we must be governed by the guide within rather than by the opinions of men. The influence of the environment works often with great subtlety; we prefer and put on almost unconsciously the garb which will look best in the eye that regards us from outside and we allow a veil to drop over the eye within; we are impelled to drape ourselves in the vow of poverty, or in the garb of service, or in outward proofs of indifference and renunciation and a spotless sainthood because that is what tradition and opinion demand of us and so we can make best an impression on our environment. But all this is vanity and delusion. We may be called upon to assume these things, for that may be the uniform of our service; but equally it may not. The eye of man outside matters nothing; the eye within is all.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
244:Integral Psychology presents a very complex picture of the individual. As he did previously in The Atman Project, at the back of the book Wilber has included numerous charts showing how his model relates to the work of a hundred or so different authors from East and West.57

57. Wilber compares the models of Huston Smith, Plotinus, Buddhism, Stan Grof, John Battista, kundalini yoga, the Great Chain of Being, James Mark Baldwin, Aurobindo, the Kabbalah, Vedanta, William Tiller, Leadbeater, Adi Da, Piaget, Commons and Richards, Kurt Fisher, Alexander, Pascual-Leone, Herb Koplowitz, Patricia Arlin, Gisela Labouvie-Vief, Jan Sinnot, Michael Basseches, Jane Loevinger, John Broughton, Sullivan, Grant and Grant, Jenny Wade, Michael Washburn, Erik Erikson, Neumann, Scheler, Karl Jaspers, Rudolf Steiner, Don Beck, Suzanne Cook-Greuter, Clare Graves, Robert Kegan, Kohlberg, Torbert, Blanchard-Fields, Kitchener and King, Deirdre Kramer, William Perry, Turner and Powell, Cheryl Armon, Peck, Howe, Rawls, Piaget, Selman, Gilligan, Hazrat Inayat Khan, mahamudra meditation, Fowler, Underhill, Helminiak, Funk, Daniel Brown, Muhyddin Ibn 'Arabi, St. Palamas, classical yoga, highest tantra yoga, St Teresa, Chirban, St Dionysius, Patanjali, St Gregory of Nyssa, transcendental meditation, Fortune, Maslow, Chinen, Benack, Gardner, Melvin Miller, Habermas, Jean Houston, G. Heard, Lenski, Jean Gebser, A. Taylor, Jay Early, Robert Bellah, and Duane Elgin. ~ Frank Visser, Ken Wilber Thought as Passion,
245:0 Order - All developmental theories consider the infant to be "undifferentiated," the essence of which is the absence of any self-other boundary (interpersonally) or any subject-object boundary (intrapsychically), hence, stage 0 rather than stage 1. The infant is believed to consider all of the phenomena it experiences as extensions of itself. The infant is "all self" or "all subject" and "no object or other." Whether one speaks of infantile narcissism," "orality," being under the sway completely of "the pleasure principle" with no countervailing "reality principle," or being "all assimilative" with no countervailing "accommodation," all descriptions amount to the same picture of an objectless, incorporative embeddedness. Such an underlying psychologic gives rise not only to a specific kind of cognition (prerepresentational) but to a specific kind of emotion in which the emotional world lacks any distinction between inner and outer sources of pleasure and discomfort. To describe a state of complete undifferentiation, psychologists have had to rely on metaphors: Our language itself depends on the transcendence of this prerepresentational stage. The objects, symbols, signs, and referents of language organize the experienced world and presuppose the very categories that are not yet articulated at stage 0. Thus, Freud has described this period as the "oceanic stage," the self undifferentiated from the swelling sea. Jung suggested "uroboros," the snake that swallows its tail. ~ Robert Kegan,
246:There must be accepted and progressively accomplished a surrender of our capacities of working into the hands of a greater Power behind us and our sense of being the doer and worker must disappear. All must be given for a more direct use into the hands of the divine Will which is hidden by these frontal appearances; for by that permitting Will alone is our action possible. A hidden Power is the true Lord and overruling Observer of our acts and only he knows through all the ignorance and perversion and deformation brought in by the ego their entire sense and ultimate purpose. There must be effected a complete transformation of our limited and distorted egoistic life and works into the large and direct outpouring of a greater divine Life, Will and Energy that now secretly supports us. This greater Will and Energy must be made conscious in us and master; no longer must it remain, as now, only a superconscious, upholding and permitting Force. There must be achieved an undistorted transmission through us of the all-wise purpose and process of a now hidden omniscient Power and omnipotent Knowledge which will turn into its pure, unobstructed, happily consenting and participating channel all our transmuted nature. This total consecration and surrender and this resultant entire transformation and free transmission make up the whole fundamental means and the ultimate aim of an integral Karmayoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [92],
247:9. Atonement with the Father/Abyss:Atonement consists in no more than the abandonment of that self-generated double monster-the dragon thought to be God (superego) and the dragon thought to be Sin (repressed id). But this requires an abandonment of the attachment to ego itself, and that is what is difficult. One must have a faith that the father is merciful, and then a reliance on that mercy. Therewith, the center of belief is transferred outside of the bedeviling god's tight scaly ring, and the dreadful ogres dissolve. It is in this ordeal that the hero may derive hope and assurance from the helpful female figure, by whose magic (pollen charms or power of intercession) he is protected through all the frightening experiences of the father's ego-shattering initiation. For if it is impossible to trust the terrifying father-face, then one's faith must be centered elsewhere (Spider Woman, Blessed Mother); and with that reliance for support, one endures the crisis-only to find, in the end, that the father and mother reflect each other, and are in essence the same. The problem of the hero going to meet the father is to open his soul beyond terror to such a degree that he will be ripe to understand how the sickening and insane tragedies of this vast and ruthless cosmos are completely validated in the majesty of Being. The hero transcends life with its peculiar blind spot and for a moment rises to a glimpse of the source. He beholds the face of the father, understands-and the two are atoned. ~ Joseph Campbell,
248:the psychic being :::
   ... it is in the true invisible heart hidden in some luminous cave of the nature: there under some infiltration of the divine Light is our soul, a silent inmost being of which few are even aware; for if all have a soul, few are conscious of their true soul or feel its direct impulse. There dwells the little spark of the Divine which supports this obscure mass of our nature and around it grows the psychic being, the formed soul or the real Man within us. It is as this psychic being in him grows and the movements of the heart reflect its divinations and impulsions that man becomes more and more aware of his soul, ceases to be a superior animal, and, awakening to glimpses of the godhead within him, admits more and more its intimations of a deeper life and consciousness and an impulse towards things divine. It is one of the decisive moments of the integral Yoga when this psychic being liberated, brought out from the veil to the front, can pour the full flood of its divinations, seeings and impulsions on the mind, life and body of man and begin to prepare the upbuilding of divinity in the earthly nature.
   As in the works of knowledge, so in dealing with the workings of the heart, we are obliged to make a preliminary distinction between two categories of movements, those that are either moved by the true soul or aid towards its liberation and rule in the nature and those that are turned to the satisfaction of the unpurified vital nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, 150,
249:the ruthless sacrifice ::: The vulgar conception of sacrifice is an act of painful self-immolation, austere self-mortification, difficult self-effacement; this kind of sacrifice may go even as far as self-mutilation and self-torture. These things may be temporarily necessary in man's hard endeavor to exceed his natural self; if the egoism in his nature is violent and obstinate, it has to be met sometimes by an answering strong internal repression and counterbalancing violence. But the Gita discourages any excess of violence done to oneself; for the self within is really the Godhead evolving, it is Krishna, the Divine; it has not to be troubled and tortured as the Titans of the world trouble and torture it, but to be increased, fostered, cherished, luminously opened to a divine light and strength and joy and wideness. It is not one's self, but the band of the spirit's inner enemies that we have to discourage, expel, slay upon the alter of the growth of the spirit; these can be ruthlessly excised, whose names are desire, wrath, inequality, greed, attachment to outward pleasures and pains, the cohort of usurping demons that are the cause of the soul's errors and sufferings. These should be regarded not as part of oneself but as intruders and perverters of our self's real and diviner nature; these have to be sacrificed in the harsher sense of the word, whatever pain in going they may thrown by reflection on the consciousness of the seeker.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Sacrifice, The Triune Path and the Lord of the Sacrifice,
250:But what has fixed the modes of Nature? Or who has originated and governs the movements of Force? There is a Consciousness - or a Conscient - behind that is the lord, witness, knower, enjoyer, upholder and source of sanction for her works; this consciousness is Soul or Purusha. Prakriti shapes the action in us; Purusha in her or behind her witnesses, assents, bears and upholds it. Prakriti forms the thought in our minds; Purusha in her or behind her knows the thought and the truth in it. Prakriti determines the result of the action; Purusha in her or behind her enjoys or suffers the consequence. Prakriti forms mind and body, labours over them, develops them; Purusha upholds the formation and evolution and sanctions each step of her works. Prakriti applies the Will-force which works in things and men; Purusha sets that Will-force to work by his vision of that which should be done. This Purusha is not the surface ego, but a silent Self, a source of Power, an originator and receiver of Knowledge behind the ego. Our mental "I" is only a false reflection of this Self, this Power, this Knowledge. This Purusha or supporting Consciousness is therefore the cause, recipient and support of all Nature's works, but he is not himself the doer. Prakriti, NatureForce, in front and Shakti, Conscious-Force, Soul-Force behind her, - for these two are the inner and outer faces of the universal Mother, - account for all that is done in the universe. The universal Mother, Prakriti-Shakti, is the one and only worker. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 214,
251:Karma Yoga, the Path of Works; :::
   The Path of Works aims at the dedication of every human activity to the supreme Will. It begins by the renunciation of all egoistic aim for our works, all pursuit of action for an interested aim or for the sake of a worldly result. By this renunciation it so purifies the mind and the will that we become easily conscious of the great universal Energy as the true doer of all our actions and the Lord of that Energy as their ruler and director with the individual as only a mask, an excuse, an instrument or, more positively, a conscious centre of action and phenomenal relation. The choice and direction of the act is more and more consciously left to this supreme Will and this universal Energy. To That our works as well as the results of our works are finally abandoned. The object is the release of the soul from its bondage to appearances and to the reaction of phenomenal activities. Karmayoga is used, like the other paths, to lead to liberation from phenomenal existence and a departure into the Supreme. But here too the exclusive result is not inevitable. The end of the path may be, equally, a perception of the divine in all energies, in all happenings, in all activities, and a free and unegoistic participation of the soul in the cosmic action. So followed it will lead to the elevation of all human will and activity to the divine level, its spiritualisation and the justification of the cosmic labour towards freedom, power and perfection in the human being.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Systems of Yoga, 39,
252:This ego or "I" is not a lasting truth, much less our essential part; it is only a formation of Nature, a mental form of thought centralisation in the perceiving and discriminating mind, a vital form of the centralisation of feeling and sensation in our parts of life, a form of physical conscious reception centralising substance and function of substance in our bodies. All that we internally are is not ego, but consciousness, soul or spirit. All that we externally and superficiallyare and do is not ego but Nature. An executive cosmic force shapes us and dictates through our temperament and environment and mentality so shaped, through our individualised formulation of the cosmic energies, our actions and their results. Truly, we do not think, will or act but thought occurs in us, will occurs in us, impulse and act occur in us; our ego-sense gathers around itself, refers to itself all this flow of natural activities. It is cosmic Force, it is Nature that forms the thought, imposes the will, imparts the impulse. our body, mind and ego are a wave of that sea of force in action and do not govern it, but by it are governed and directed. The Sadhaka in his progress towards truth and self-knowledge must come to a point where the soul opens its eyes of vision and recognises this truth of ego and this truth of works. He gives up the idea of a mental, vital, physical, "I" that acts or governs action; he recognises that Prakriti, Force of cosmic nature following her fixed modes, is the one and only worker in him and in all things and creatures.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 214,
253:These are the conditions of our effort and they point to an ideal which can be expressed in these or in equivalent formulae. To live in God and not in the ego; to move, vastly founded, not in the little egoistic consciousness, but in the consciousness of the All-Soul and the Transcendent. To be perfectly equal in all happenings and to all beings, and to see and feel them as one with oneself and one with the Divine; to feel all in oneself and all in God; to feel God in all, oneself in all. To act in God and not in the ego. And here, first, not to choose action by reference to personal needs and standards, but in obedience to the dictates of the living highest Truth above us. Next, as soon as we are sufficiently founded in the spiritual consciousness, not to act any longer by our separate will or movement, but more and more to allow action to happen and develop under the impulsion and guidance of a divine Will that surpasses us. And last, the supreme result, to be exalted into an identity in knowledge, force, consciousness, act, joy of existence with the Divine Shakti; to feel a dynamic movement not dominated by mortal desire and vital instinct and impulse and illusive mental free-will, but luminously conceived and evolved in an immortal self-delight and an infinite self-knowledge. For this is the action that comes by a conscious subjection and merging of the natural man into the divine Self and eternal Spirit; it is the Spirit that for ever transcends and guides this world-Nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [101],
254:What is that work and result, if not a self-involution of Consciousness in form and a self-evolution out of form so as to actualise some mighty possibility in the universe which it has created? And what is its will in Man if not a will to unending Life, to unbounded Knowledge, to unfettered Power? Science itself begins to dream of the physical conquest of death, expresses an insatiable thirst for knowledge, is working out something like a terrestrial omnipotence for humanity. Space and Time are contracting to the vanishing-point in its works, and it strives in a hundred ways to make man the master of circumstance and so lighten the fetters of causality. The idea of limit, of the impossible begins to grow a little shadowy and it appears instead that whatever man constantly wills, he must in the end be able to do; for the consciousness in the race eventually finds the means. It is not in the individual that this omnipotence expresses itself, but the collective Will of mankind that works out with the individual as a means. And yet when we look more deeply, it is not any conscious Will of the collectivity, but a superconscious Might that uses the individual as a centre and means, the collectivity as a condition and field. What is this but the God in man, the infinite Identity, the multitudinous Unity, the Omniscient, the Omnipotent, who having made man in His own image, with the ego as a centre of working, with the race, the collective Narayana, the visvamanava as the mould and circumscription, seeks to express in them some image of the unity, omniscience, omnipotence which are the self-conception of the Divine?
   ~ Sri Aurobindo, The Life Divine,
255:The Lord has veiled himself and his absolute wisdom and eternal consciousness in ignorant Nature-Force and suffers her to drive the individual being, with its complicity, as the ego; this lower action of Nature continues to prevail, often even in spite of man's half-lit imperfect efforts at a nobler motive and a purer self-knowledge. Our human effort at perfection fails, or progresses very incompletely, owing to the force of Nature's past actions in us, her past formations, her long-rooted associations; it turns towards a true and high-climbing success only when a greater Knowledge and Power than our own breaks through the lid of our ignorance and guides or takes up our personal will. For our human will is a misled and wandering ray that has parted from the supreme Puissance. The period of slow emergence out of this lower working into a higher light and purer force is the valley of the shadow of death for the striver after perfection; it is a dreadful passage full of trials, sufferings, sorrows, obscurations, stumblings, errors, pitfalls. To abridge and alleviate this ordeal or to penetrate it with the divine delight faith is necessary, an increasing surrender of the mind to the knowledge that imposes itself from within and, above all, a true aspiration and a right and unfaltering and sincere practice. "Practise unfalteringly," says the Gita, "with a heart free from despondency," the Yoga; for even though in the earlier stage of the path we drink deep of the bitter poison of internal discord and suffering, the last taste of this cup is the sweetness of the nectar of immortality and the honey-wine of an eternal Ananda. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 219,
256:scope and aim of the works of sacrifice :::
   Into the third and last category of the works of sacrifice can be gathered all that is directly proper to the Yoga of works; for here is its field of effectuation and major province. It covers the entire range of lifes 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.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 169,
257:The sign of the immersion of the embodied soul in Prakriti is the limitation of consciousness to the ego. The vivid stamp of this limited consciousness can be seen in a constant inequality of the mind and heart and a confused conflict and disharmony in their varied reactions to the touches of experience. The human reactions sway perpetually between the dualities created by the soul's subjection to Nature and by its often intense but narrow struggle for mastery and enjoyment, a struggle for the most part ineffective. The soul circles in an unending round of Nature's alluring and distressing opposites, success and failure, good fortune and ill fortune, good and evil, sin and virtue, joy and grief, pain and pleasure. It is only when, awaking from its immersion in Prakriti, it perceives its oneness with the One and its oneness with all existences that it can become free from these things and found its right relation to this executive world-Nature. Then it becomes indifferent to her inferior modes, equal-minded to her dualities, capable of mastery and freedom; it is seated above her as the high-throned knower and witness filled with the calm intense unalloyed delight of his own eternal existence. The embodied spirit continues to express its powers in action, but it is no longer involved in ignorance, no longer bound by its works; its actions have no longer a consequence within it, but only a consequence outside in Prakriti. The whole movement of Nature becomes to its experience a rising and falling of waves on the surface that make no difference to its own unfathomable peace, its wide delight, its vast universal equality or its boundless God-existence.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
258:In all that is done in the universe, the Divine through his Shakti is behind all action but he is veiled by his Yoga Maya and works through the ego of the Jiva in the lower nature.
   In Yoga also it is the Divine who is the Sadhaka and the Sadhana; it is his Shakti with her light, power, knowledge, consciousness, Ananda, acting upon the adhara and, when it is opened to her, pouring into it with these divine forces that makes the Sadhana possible. But so long as the lower nature is active the personal effort of the Sadhaka remains necessary.
   The personal effort required is a triple labour of aspiration, rejection and surrender, -
   an aspiration vigilant, constant, unceasing - the mind's will, the heart's seeking, the assent of the vital being, the will to open and make plastic the physical consciousness and nature;
   rejection of the movements of the lower nature - rejection of the mind's ideas, opinions, preferences, habits, constructions, so that the true knowledge may find free room in a silent mind, - rejection of the vital nature's desires, demands, cravings, sensations, passions, selfishness, pride, arrogance, lust, greed, jealousy, envy, hostility to the Truth, so that the true power and joy may pour from above into a calm, large, strong and consecrated vital being, - rejection of the physical nature's stupidity, doubt, disbelief, obscurity, obstinacy, pettiness, laziness, unwillingness to change, tamas, so that the true stability of Light, Power, Ananda may establish itself in a body growing always more divine;
   surrender of oneself and all one is and has and every plane of the consciousness and every movement to the Divine and the Shakti.
   ~ Sri Aurobindo, The Mother With Letters On The Mother,
259:Sweet Mother, how can we cut the knot of the ego?
   How to cut it? Take a sword and strike it (laughter), when one becomes conscious of it. For usually one is not; we think it quite normal, what happens to us; and in fact it is very normal but we think it quite good also. So to begin with one must have a great clear-sightedness to become aware that one is enclosed in all these knots which hold one in bondage. And then, when one is aware that there's something altogether tightly closed in there - so tightly that one has tried in vain to move it - then one imagines one's will to be a very sharp sword-blade, and with all one's force one strikes a blow on this knot (imaginary, of course, one doesn't take up a sword in fact), and this produces a result. Of course you can do this work from the psychological point of view, discovering all the elements constituting this knot, the whole set of resistances, habits, preferences, of all that holds you narrowly closed in. So when you grow aware of this, you can concentrate and call the divine Force and the Grace and strike a good blow on this formation, these things so closely held, like that, that nothing can separate them. And at that moment you must resolve that you will no longer listen to these things, that you will listen only to the divine Consciousness and will do no other work except the divine work without worrying about personal results, free from all attachment, free from all preference, free from all wish for success, power, satisfaction, vanity, all this.... All this must disappear and you must see only the divine Will incarnated in your will and making you act. Then, in this way, you are cured.
   ~ The Mother, Questions And Answers 1954,
260:Sweet Mother, how can we cut the knot of the ego?

   How to cut it? Take a sword and strike it (laughter), when one becomes conscious of it. For usually one is not; we think it quite normal, what happens to us; and in fact it is very normal but we think it quite good also. So to begin with one must have a great clear-sightedness to become aware that one is enclosed in all these knots which hold one in bondage. And then, when one is aware that there's something altogether tightly closed in there - so tightly that one has tried in vain to move it - then one imagines one's will to be a very sharp sword-blade, and with all one's force one strikes a blow on this knot (imaginary, of course, one doesn't take up a sword in fact), and this produces a result. Of course you can do this work from the psychological point of view, discovering all the elements constituting this knot, the whole set of resistances, habits, preferences, of all that holds you narrowly closed in. So when you grow aware of this, you can concentrate and call the divine Force and the Grace and strike a good blow on this formation, these things so closely held, like that, that nothing can separate them. And at that moment you must resolve that you will no longer listen to these things, that you will listen only to the divine Consciousness and will do no other work except the divine work without worrying about personal results, free from all attachment, free from all preference, free from all wish for success, power, satisfaction, vanity, all this.... All this must disappear and you must see only the divine Will incarnated in your will and making you act. Then, in this way, you are cured.
   ~ The Mother, Questions And Answers 1954,
261:We have all a ruling defect, which is for our soul as the umbilical cord of its birth in sin, and it is by this that the enemy can always lay hold upon us: for some it is vanity, for others idleness, for the majority egotism. Let a wicked and crafty mind avail itself of this means and we are lost; we may not go mad or turn idiots, but we become positively alienated, in all the force of the expression - that is, we are subjected to a foreign suggestion. In such a state one dreads instinctively everything that might bring us back to reason, and will not even listen to representations that are opposed to our obsession. Here is one of the most dangerous disorders which can affect the moral nature. The sole remedy for such a bewitchment is to make use of folly itself in order to cure folly, to provide the sufferer with imaginary satisfactions in the opposite order to that wherein he is now lost. Endeavour, for example, to cure an ambitious person by making him desire the glories of heaven - mystic remedy; cure one who is dissolute by true love - natural remedy; obtain honourable successes for a vain person; exhibit unselfishness to the avaricious and procure for them legitimate profit by honourable participation in generous enterprises, etc. Acting in this way upon the moral nature, we may succeed in curing a number of physical maladies, for the moral affects the physical in virtue of the magical axiom: "That which is above is like unto that which is below." This is why the Master said, when speaking of the paralyzed woman: "Satan has bound her." A disease invariably originates in a deficiency or an excess, and ever at the root of a physical evil we shall find a moral disorder. This is an unchanging law of Nature. ~ Eliphas Levi, Transcendental Magic,
262:the second aid, the need for effort and aspiration, utsaha :::
   The development of the experience in its rapidity, its amplitude, the intensity and power of its results, depends primarily, in the beginning of the path and long after, on the aspiration and personal effort of the sadhaka. The process of Yoga is a turning of the human soul from the egoistic state of consciousness absorbed in the outward appearances and attractions of things to a higher state in which the Transcendent and Universal can pour itself into the individiual mould and transform it. The first determining element in the siddhi is, therefore, the intensity of the turning, the force which directs the soul inward. The power of aspiration of the heart, the force of the will, the concentration of the mind, the perseverance and determination of the applied energy are the measure of that intensity. The ideal sadhaka should be able to say in the Biblical phrase, 'My zeal for the Lord has eaten me up.' It is this zeal for the Lord, -utsaha, the zeal of the whole nature for its divine results, vyakulata, the heart's eagerness for the attainment of the Divine, - that devours the ego and breaks up the petty limitations ...
   So long as the contact with the Divine is not in some considerable degree established, so long as there is not some measure of sustained identity, sayujya, the element of personal effort must normally predominate. But in proportion as this contact establishes itself, the sadhaka must become conscious that a force other than his own, a force transcending his egoistic endeavour and capacity, is at work in him and to this Power he learns progressively to submit himself and delivers up to it the charge of his Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids,
263:But this is only one side of the force that works for perfection. The process of the integral Yoga has three stages, not indeed sharply distinguished or separate, but in a certain measure successive. There must be, first, the effort towards at least an initial and enabling self-transcendence and contact with the Divine; next, the reception of that which transcends, that with which we have gained communion, into ourselves for the transformation of our whole conscious being; last, the utilisation of our transformed humanity as a divine centre in the world. So long as the contact with the Divine is not in some considerable degree established, so long as there is not some measure of sustained identity, sayujya, the element of personal effort must normally predominate. But in proportion as this contact establishes itself, the sadhaka must become conscious that a force other than his own, a force transcending his egoistic endeavour and capacity, is at work in him and to this Power he learns progressively to submit himself and delivers up to it the charge of his Yoga. In the end his own will and force become one with the higher Power; he merges them in the divineWill and its transcendent and universal Force. He finds it thenceforward presiding over the necessary transformation of his mental, vital and physical being with an impartial wisdom and provident effectivity of which the eager and interested ego is not capable. It is when this identification and this self-merging are complete that the divine centre in the world is ready. Purified, liberated, plastic, illumined, it can begin to serve as a means for the direct action of a supreme Power in the larger Yoga of humanity or superhumanity, of the earth's spiritual progression or its transformation.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [T2],
264:What your reasoning ignores is that which is absolute or tends towards the absolute in man and his seeking as well as in the Divine - something not to be explained by mental reasoning or vital motive. A motive, but a motive of the soul, not of vital desire; a reason not of the mind, but of the self and spirit. An asking too, but the asking that is the soul's inherent aspiration, not a vital longing. That is what comes up when there is the sheer self-giving, when "I seek you for this, I seek you for that" changes to a sheer "I seek you for you." It is that marvellous and ineffable absolute in the Divine that Krishnaprem means when he says, "Not knowledge nor this nor that, but Krishna."

The pull of that is indeed a categorical imperative, the self in us drawn to the Divine because of the imperative call of its greater Self, the soul ineffably drawn towards the object of its adoration, because it cannot be otherwise, because it is it and He is He. That is all about it.

I have written all that only to explain what we mean whenwe speak of seeking the Divine for himself and not for anything else - so far as it is explicable. Explicable or not, it is one of the most dominant facts of spiritual experience. The call to selfgiving is only an expression of this fact. But this does not mean that I object to your asking for Ananda. Ask for that by all means, so long as to ask for it is a need of any part of your being - for these are the things that lead on towards the Divine so long as the absolute inner call that is there all the time does not push itself to the surface. But it is really that that has drawn from the beginning and is there behind - it is the categorical spiritual imperative, the absolute need of the soul for the Divine. ~ Sri Aurobindo, Letters On Yoga - II, Seeking the Divine,
265:Hence, it's obvious to see why in AA the community is so important; we are powerless over ourselves. Since we don't have immediate awareness of the Higher Power and how it works, we need to be constantly reminded of our commitment to freedom and liberation. The old patterns are so seductive that as they go off, they set off the association of ideas and the desire to give in to our addiction with an enormous force that we can't handle. The renewal of defeat often leads to despair. At the same time, it's a source of hope for those who have a spiritual view of the process. Because it reminds us that we have to renew once again our total dependence on the Higher Power. This is not just a notional acknowledgment of our need. We feel it from the very depths of our being. Something in us causes our whole being to cry out, "Help!" That's when the steps begin to work. And that, I might add, is when the spiritual journey begins to work. A lot of activities that people in that category regard as spiritual are not communicating to them experientially their profound dependence on the grace of God to go anywhere with their spiritual practices or observances. That's why religious practice can be so ineffective. The real spiritual journey depends on our acknowledging the unmanageability of our lives. The love of God or the Higher Power is what heals us. Nobody becomes a full human being without love. It brings to life people who are most damaged. The steps are really an engagement in an ever-deepening relationship with God. Divine love picks us up when we sincerely believe nobody else will. We then begin to experience freedom, peace, calm, equanimity, and liberation from cravings for what we have come to know are damaging-cravings that cannot bring happiness, but at best only momentary relief that makes the real problem worse. ~ Thomas Keating, Divine Therapy and Addiction,
266:The first cause of impurity in the understanding is the intermiscence of desire in the thinking functions, and desire itself is an impurity of the Will involved in the vital and emotional parts of our being. When the vital and emotional desires interfere with the pure Will-to-know, the thought-function becomes subservient to them, pursues ends other than those proper to itself and its perceptions are clogged and deranged. The understanding must lift itself beyond the siege of desire and emotion and, in order that it may have perfect immunity, it must get the vital parts and the emotions themselves purified. The will to enjoy is proper to the vital being but not the choice or the reaching after the enjoyment which must be determined and acquired by higher functions; therefore the vital being must be trained to accept whatever gain or enjoyment comes to it in the right functioning of the life in obedience to the working of the divine Will and to rid itself of craving and attachment. Similarly the heart must be freed from subjection to the cravings of the life-principle and the senses and thus rid itself of the false emotions of fear, wrath, hatred, lust, etc, which constitute the chief impurity of the heart. The will to love is proper to the heart, but here also the choice and reaching after love have to be foregone or tranquillised and the heart taught to love with depth and intensity indeed, but with a calm depth and a settled and equal, not a troubled and disordered intensity. The tranquillisation and mastery of these members is a first condition for the immunity of the understanding from error, ignorance and perversion. This purification spells an entire equality of the nervous being and the heart; equality, therefore, even as it was the first word of the path of works, so also is the first word of the path of knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Purified Understanding,
267:Man's refusal of the Divine Grace has been depicted very beautifully and graphically in a perfect dramatic form by Sri Aurobindo in Savitri. The refusal comes one by one from the three constituent parts of the human being. First of all man is a material being, a bodily creature, as such he is a being of ignorance and misery, of brutish blindness . He does not know that there is something other than his present state of misfortune and dark fate. He is not even aware that there may be anything higher or nobler than the ugliness he is steeped in. He lives on earth-life with an earth-consciousness, moves mechanically and helplessly through vicissitudes over which he has no control. Even so the material life is not a mere despicable thing; behind its darkness, behind its sadness, behind all its infirmities, the Divine Mother is there upholding it and infusing into it her grace and beauty. Indeed, she is one with this world of sorrows, she has in effect become it in her infinite pity and love so that this material body of hers may become conscious of its divine substance and manifest her true form. But the human being individualised and separated in egoistic consciousness has lost the sense of its inner reality and is vocal only in regard to its outward formulation. It is natural for physical man therefore to reject and deny the physical Godhead in him, he even curses it and wants to continue as he is.
He yells therefore in ignorance and anguish:
I am the Man of Sorrows, I am he
Who is nailed on the wide cross of the Universe . . .
I toil like the animal, like the animal die.
I am man the rebel, man the helpless serf...
I know my fate will ever be the same.
It is my Nature' s work that cannot change . . .
I was made for evil, evil is my lot;
Evil I must be and by evil live;
Nought other can I do but be myself;
What Nature made, that I must remain.2' ~ Nolini Kanta Gupta, On Savitri, 13,
268:A supreme divine Love is a creative Power and, even though it can exist in itself silent and unchangeable, yet rejoices in external form and expression and is not condemned to be a speechless and bodiless godhead. It has even been said that creation itself was an act of love or at least the building up of a field in which Divine Love could devise its symbols and fulfil itself in act of mutuality and self-giving, and, if not the initial nature of creation, this may well be its ultimate object and motive. It does not so appear now because, even if a Divine Love is there in the world upholding all this evolution of creatures, yet the stuff of life and its action is made up of an egoistic formation, a division, a struggle of life and consciousness to exist and survive in an apparently indifferent, inclement or even hostile world of inanimate and inconscient Matter. In the confusion and obscurity of this struggle all are thrown against each other with a will in each to assert its own existence first and foremost and only secondarily to assert itself in others and very partially for others; for even man's altruism remains essentially egoistic and must be so till the soul finds the secret of the divine Oneness. It is to discover that at its supreme source, to bring it from within and to radiate it out up to the extreme confines of life that is turned the effort of the Yoga. All action, all creation must be turned into a form, a symbol of the cult, the adoration, the sacrifice; it must carry something that makes it bear in it the stamp of a dedication, a reception and translation of the Divine Consciousness, a service of the Beloved, a self-giving, a surrender. This has to be done wherever possible in the outward body and form of the act; it must be done always in its inward emotion and an intentsity that shows it to be an outflow from the soul towards the Eternal.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 164,
269:True love has no need of reciprocation; there can be no reciprocation because there is only one Love, the Love, which has no other aim than to love. It is in the world of division that one feels the need of reciprocation - because one lives in the illusion of the multiplicity of Love; but in fact there is only One Love and it is always this sole love which, so to say, responds to itself. 19 April 1967
*
Indeed, there is only one Love, universal and eternal, as there is only one Consciousness, universal and eternal.
All the apparent differences are colorations given by individualisation and personification. But these alterations are purely superficial. And the "nature" of Love, as of Consciousness, is unalterable. 20 April 1967
*
When one has found divine Love, it is the Divine that one loves in all beings. There is no longer any division. 1 May 1967
*
Once one has found divine Love, all other loves, which are nothing but disguises, can lose their deformities and become pure - then it is the Divine that one loves in everyone and everything. 6 May 1967
*
True love, that which fulfils and illumines, is not the love one receives but the love one gives.
And the supreme Love is a love without any definite object - the love which loves because it cannot do other than to love. 15 May 1968
*
There is only one love - the Divine's Love; and without that Love there would be no creation. All exists because of that Love and it is when we try to find our own love which does not exist that we do not feel the Love, the only Love, the Divine's Love which permeates all existence. 5 March 1970
*
When the psychic loves it loves with the Divine Love.
When you love, you love with the Divine's love diminished and distorted by your ego, but in its essence still the Divine's love.
It is for the facility of the language that you say the love of this one or that one, but it is all the same one Love manifested ~ The Mother, Words Of The Mother II,
270:This inner Guide is often veiled at first by the very intensity of our personal effort and by the ego's preoccupation with itself and its aims. As we gain in clarity and the turmoil of egoistic effort gives place to a calmer self-knowledge, we recognise the source of the growing light within us. We recognise it retrospectively as we realise how all our obscure and conflicting movements have been determined towards an end that we only now begin to perceive, how even before our entrance into the path of the Yoga the evolution of our life has been designedly led towards its turning point. For now we begin to understand the sense of our struggles and efforts, successes and failures. At last we are able to seize the meaning of our ordeals and sufferings and can appreciate the help that was given us by all that hurt and resisted and the utility of our very falls and stumblings. We recognise this divine leading afterwards, not retrospectively but immediately, in the moulding of our thoughts by a transcendent Seer, of our will and actions by an all-embracing Power, of our emotional life by an all-attracting and all-assimilating Bliss and Love. We recognise it too in a more personal relation that from the first touched us or at the last seizes us; we feel the eternal presence of a supreme Master, Friend, Lover, Teacher. We recognise it in the essence of our being as that develops into likeness and oneness with a greater and wider existence; for we perceive that this miraculous development is not the result of our own efforts; an eternal Perfection is moulding us into its own image. One who is the Lord or Ishwara of the Yogic philosophies, the Guide in the conscious being ( caitya guru or antaryamin ), the Absolute of the thinker, the Unknowable of the Agnostic, the universal Force of the materialist, the supreme Soul and the supreme Shakti, the One who is differently named and imaged by the religions, is the Master of our Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 62 [T1],
271:What is the most useful idea to spread and what is the best example to set?

The question can be considered in two ways, a very general one applicable to the whole earth, and another specific one which concerns our present social environment.

From the general point of view, it seems to me that the most useful idea to spread is twofold:

1) Man carries within himself perfect power, perfect wisdom and perfect knowledge, and if he wants to possess them, he must discover them in the depth of his being, by introspection and concentration.

2) These divine qualities are identical at the centre, at the heart of all beings; this implies the essential unity of all, and all the consequences of solidarity and fraternity that follow from it.

The best example to give would be the unalloyed serenity and immutably peaceful happiness which belong to one who knows how to live integrally this thought of the One God in all.

From the point of view of our present environment, here is the idea which, it seems to me, it is most useful to spread:

True progressive evolution, an evolution which can lead man to his rightful happiness, does not lie in any external means, material improvement or social change. Only a deep and inner process of individual self-perfection can make for real progress and completely transform the present state of things, and change suffering and misery into a serene and lasting contentment.

Consequently, the best example is one that shows the first stage of individual self-perfection which makes possible all the rest, the first victory to be won over the egoistic personality: disinterestedness.

At a time when all rush upon money as the means to sat- isfy their innumerable cravings, one who remains indifferent to wealth and acts, not for the sake of gain, but solely to follow a disinterested ideal, is probably setting the example which is most useful at present.
~ The Mother, Words Of Long Ago, Volume-2, 22-06-1912, page no.66-67,
272:Why are some people intelligent and others not? Why can some people do certain things while others can't?"

It is as though you asked why everybody was not the same! Then it would mean that there would only be one single thing, one single thing indefinitely repeated which would constitute the whole universe.... I don't know, but it seems to me that it wouldn't be worth the trouble having a universe for that, it would be enough to have just one thing!

But the moment one admits the principle of multiplicity and that no two things are alike in the universe, how can you ask why they are not the same! It is just because they are not, because no two things are alike.

Behind that there is something else which one is not conscious of, but which is very simple and very childish. It is this: "Since there is an infinite diversity, since some people are of one kind and others of a lesser kind, well" - here of course one doesn't say this to oneself but it is there, hidden in the depths of the being, in the depths of the ego - "why am I not of the best kind?" There we are. In fact it amounts to complaining that perhaps one is not of the best kind! If you look attentively at questions like this: "Why do some have much and others little?" "Why are some wise and not others? Why are some intelligent and not others?" etc., behind that there is "Why don't I have all that can be had and why am I not all that one can be?..." Naturally, one doesn't say this to oneself, because one would feel ridiculous, but it is there.

There then. Now has anyone anything to add to what we have just said?... Have you all understood quite well? Everything I have said? Nobody wants to say...

(A teacher) Our daily routine seems a little "impossible" to us.

Well, wait a century or two and it will become possible! (Laughter)

You are told that today's impossibility is the possibility of tomorrow - but these are very great tomorrows! ~ The Mother, Questions And Answers, Volume-8, page no. 387-388,
273:Disciple: If the Asuras represent the dark side of God on the vital plane - does this dark side exist on every plane? If so, are there beings on the mental plane which correspond to the dark side?
   Sri Aurobindo: The Asura is really the dark side of God on the mental plane. Mind is the very field of the Asura. His characteristic is egoistic strength, which refuses the Higher Law. The Asura has got Self-control, Tapas, intelligence, only, all that is for his ego.
   On the vital plane the corresponding forces we call the Rakshashas which represent violent passions and impulses. There are other beings on the vital plane which we call pramatta and piśacha and these; manifest, more or less, on the physico-vital plane.
   Distiple: What is the corresponding being on the higher plane?
   Sri Aurobindo: On the higher plane there are no Asuras - there the Truth prevails. There are "Asuras" there in the Vedic sense,- "beings with divine powers". The mental Asura is only a deviation of that power.
   The work of the Asura has all the characteristics of mind in it. It is mind refusing to submit to the Higher Law; it is the mind in revolt. It works on the basis of ego and ignorance.
   Disciple: What are the forces that correspond to the dark side of God on the physical plane?
   Sri Aurobindo: They are what may be called the "elemental beings", or rather, obscure elemental forces - they are more "forces" than "beings". It is these that the Theosophists call the "Elementals". They are not individualised beings like the Asura and the Rakshasas, they are ignorant forces working oh the subtle physical plane.
   Disciple: What is the word for them in Sanskrit;?
   Sri Aurobindo: What are called bhūtas seem most nearly to correspond to them.
   Disciple: The term "Elemental" means that these work through the elements.
   Sri Aurobindo: There are two kinds of "elementals": one mischievous and the other innocent. What the Europeans call the gnomes come under this category. ~ A B Purani, EVENING TALKS WITH SRI AUROBINDO, 15-06-1926,
274:It must also be kept in mind that the supramental change is difficult, distant, an ultimate stage; it must be regarded as the end of a far-off vista; it cannot be and must not be turned into a first aim, a constantly envisaged goal or an immediate objective. For it can only come into the view of possibility after much arduous self-conquest and self-exceeding, at the end of many long and trying stages of a difficult self-evolution of the nature. One must first acquire an inner Yogic consciousness and replace by it our ordinary view of things, natural movements, motives of life; one must revolutionise the whole present build of our being. Next, we have to go still deeper, discover our veiled psychic entity and in its light and under its government psychicise our inner and outer parts, turn mind-nature, life-nature, body-nature and all our mental, vital, physical action and states and movements into a conscious instrumentation of the soul. Afterwards or concurrently we have to spiritualise the being in its entirety by a descent of a divine Light, Force, Purity, Knowledge, freedom and wideness. It is necessary to break down the limits of the personal mind, life and physicality, dissolve the ego, enter into the cosmic consciousness, realise the self, acquire a spiritualised and universalised mind and heart, life-force, physical consciousness. Then only the passage into the supramental consciousness begins to become possible, and even then there is a difficult ascent to make each stage of which is a separate arduous achievement. Yoga is a rapid and concentrated conscious evolution of the being, but however rapid, even though it may effect in a single life what in an instrumental Nature might take centuries and millenniums or many hundreds of lives, still all evolution must move by stages; even the greatest rapidity and concentration of the movement cannot swallow up all the stages or reverse natural process and bring the end near to the beginning.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Supermind and the Yoga of Works, 281,
275:The way of integral knowledge supposes that we are intended to arrive at an integral self-fulfilment and the only thing that is to be eliminated is our own unconsciousness, the Ignorance and the results of the Ignorance. Eliminate the falsity of the being which figures as the ego; then our true being can manifest in us. Eliminate the falsity of the life which figures as mere vital craving and the mechanical round of our corporeal existence; our true life in the power of the Godhead and the joy of the Infinite will appear. Eliminate the falsity of the senses with their subjection to material shows and to dual sensations; there is a greater sense in us that can open through these to the Divine in things and divinely reply to it. Eliminate the falsity of the heart with its turbid passions and desires and its dual emotions; a deeper heart in us can open with its divine love for all creatures and its infinite passion and yearning for the responses of the Infinite. Eliminate the falsity of the thought with its imperfect mental constructions, its arrogant assertions and denials, its limited and exclusive concentrations; a greater faculty of knowledge is behind that can open to the true Truth of God and the soul and Nature and the universe. An integral self-fulfilment, - an absolute, a culmination for the experiences of the heart, for its instinct of love, joy, devotion and worship; an absolute, a culmination for the senses, for their pursuit of divine beauty and good and delight in the forms of things; an absolute, a culmination for the life, for its pursuit of works, of divine power, mastery and perfection; an absolute, a culmination beyond its own limits for the thought, for its hunger after truth and light and divine wisdom and knowledge. Not something quite other than themselves from which they are all cast away is the end of these things in our nature, but something supreme in which they at once transcend themselves and find their own absolutes and infinitudes, their harmonies beyond measure.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
276:It is not very easy for the customary mind of man, always attached to its past and present associations, to conceive of an existence still human, yet radically changed in what are now our fixed circumstances.We are in respect to our possible higher evolution much in the position of the original Ape of the Darwinian theory. It would have been impossible for that Ape leading his instinctive arboreal life in primeval forests to conceive that there would be one day an animal on the earth who would use a new faculty called reason upon the materials of his inner and outer existence, who would dominate by that power his instincts and habits, change the circumstances of his physical life, build for himself houses of stone, manipulate Nature's forces, sail the seas, ride the air, develop codes of conduct, evolve conscious methods for his mental and spiritual development. And if such a conception had been possible for the Ape-mind, it would still have been difficult for him to imagine that by any progress of Nature or long effort of Will and tendency he himself could develop into that animal. Man, because he has acquired reason and still more because he has indulged his power of imagination and intuition, is able to conceive an existence higher than his own and even to envisage his personal elevation beyond his present state into that existence. His idea of the supreme state is an absolute of all that is positive to his own concepts and desirable to his own instinctive aspiration,-Knowledge without its negative shadow of error, Bliss without its negation in experience of suffering, Power without its constant denial by incapacity, purity and plenitude of being without the opposing sense of defect and limitation. It is so that he conceives his gods; it is so that he constructs his heavens. But it is not so that his reason conceives of a possible earth and a possible humanity. His dream of God and Heaven is really a dream of his own perfection; but he finds the same difficulty in accepting its practical realisation here for his ultimate aim as would the ancestral Ape if called upon to believe in himself as the future Man. ~ Sri Aurobindo, The Life Divine, Ego and the Dualities,
277:For centuries and centuries humanity has waited for this time. It is come. But it is difficult.

I don't simply tell you we are here upon earth to rest and enjoy ourselves, now is not the time for that. We are here..... to prepare the way for the new creation.

The body has some difficulty, so I can't be active, alas. It is not because I am old, I am not old, I am younger than most of you. If I am here inactive, it is because the body has given itself definitely to prepare the transformation. But the consciousness is clear and we are here to work - rest and enjoyment will come afterwards. Let us do our work here.

So I have called you to tell you that. Take what you can, do what you can, my help will be with you. All sincere effort will be helped to the maximum.

It is the hour to be the heroic. Heroism is not what it is said to be; it is to become wholly unified - and the Divine help will always be with those who have resolved to be heroic in full sincerity.

There!

You are here at this moment that is to say upon earth, because you chose it at one time - you do not remember it any more, but I know it - that is why you are here. Well, you must rise to the height of the task. You must strive, you must conquer all weakness and limitations; above all you must tell your ego: "Your hour is gone." We want a race that has no ego, that has in place of the ego the Divine Consciousness. It is that which we want: the Divine Consciousness which will allow the race to develop itself and the Supramental being to take birth.

If you believe that I am here because I am bound - it is not true. I am not bound, I am here because my body has been given for the first attempt at transformation. Sri Aurobindo told me so. Well, I am doing it. I do not wish anyone to do it for me because.... Because it is not very pleasant, but I do it willingly because of the result; everybody will be able to benefit from it. I ask only one thing: do not listen to the ego.

If there is in your hearts a sincere Yes, you will satisfy me completely. I do not need words, I need the sincere adhesion of your hearts. That's all. ~ The Mother, (This talk was given by the Mother on April 2,1972,
278:outward appearances..." I did not quite understand "the egoistic state of consciousness absorbed in the outward People are occupied with outward things. That means that the consciousness is turned towards external things - that is, all the things of life which one sees, knows, does - instead of being turned inwards in order to find the deeper truth, the divine Presence. This is the first movement. You are busy with all that you do, with the people around you, the things you use; and then with life: sleeping, eating, talking, working a little, having a little fun also; and then beginning over again: sleeping, eating, etc., etc., and then it begins again. And then what this one has said, what that one has done, what one ought to do, the lesson one ought to learn, the exercise one ought to prepare; and then again whether one is keeping well, whether one is feeling fit, etc.

   This is what one usually thinks about.

   So the first movement - and it is not so easy - is to make all that pass to the background, and let one thing come inside and in front of the consciousness as the important thing: the discovery of the very purpose of existence and life, to learn what one is, why one lives, and what there is behind all this. This is the first step: to be interested more in the cause and goal than in the manifestation. That is, the first movement is a withdrawal of the consciousness from this total identification with outward and apparent things, and a kind of inward concentration on what one wants to discover, the Truth one wants to discover.

   This is the first movement.

   Many people who are here forget one thing. They want to begin by the end. They think that they are ready to express in their life what they call the supramental Force or Consciousness, and they want to infuse this in their actions, their movements, their daily life. But the trouble is that they don't at all know what the supramental Force or Consciousness is and that first of all it is necessary to take the reverse path, the way of interiorisation and of withdrawal from life, in order to find within oneself this Truth which has to be expressed.

   For as long as one has not found it, there is nothing to ~ The Mother,
279:The most disconcerting discovery is to find that every part of us -- intellect, will, sense-mind, nervous or desire self, the heart, the body-has each, as it were, its own complex individuality and natural formation independent of the rest; it neither agrees with itself nor with the others nor with the representative ego which is the shadow cast by some central and centralising self on our superficial ignorance. We find that we are composed not of one but many personalities and each has its own demands and differing nature. Our being is a roughly constituted chaos into which we have to introduce the principle of a divine order. Moreover, we find that inwardly too, no less than outwardly, we are not alone in the world; the sharp separateness of our ego was no more than a strong imposition and delusion; we do not exist in ourselves, we do not really live apart in an inner privacy or solitude. Our mind is a receiving, developing and modifying machine into which there is being constantly passed from moment to moment a ceaseless foreign flux, a streaming mass of disparate materials from above, from below, from outside. Much more than half our thoughts and feelings are not our own in the sense that they take form out of ourselves; of hardly anything can it be said that it is truly original to our nature. A large part comes to us from others or from the environment, whether as raw material or as manufactured imports; but still more largely they come from universal Nature here or from other worlds and planes and their beings and powers and influences; for we are overtopped and environed by other planes of consciousness, mind planes, life planes, subtle matter planes, from which our life and action here are fed, or fed on, pressed, dominated, made use offer the manifestation of their forms and forces. The difficulty of our separate salvation is immensely increased by this complexity and manifold openness and subjection to tile in-streaming energies of the universe. Of all this we have to take account, to deal with it, to know what is the secret stuff of our nature and its constituent and resultant motions and to create in it all a divine centre and a true harmony and luminous order. ~ Sri Aurobindo, The Synthesis Of Yoga, 1.02,
280:The guiding law of spiritual experience can only come by an opening of human consciousness to the Divine Consciousness; there must be the power to receive in us the working and command and dynamic presence of the Divine Shakti and surrender ourselves to her control; it is that surrender and that control which bring the guidance. But the surrender is not sure, there is no absolute certitude of the guidance so long as we are besieged by mind formations and life impulses and instigations of ego which may easily betray us into the hands of a false experience. This danger can only be countered by the opening of a now nine-tenths concealed inmost soul or psychic being that is already there but not commonly active within us. That is the inner light we must liberate; for the light of this inmost soul is our one sure illumination so long as we walk still amidst the siege of the Ignorance and the Truth-consciousness has not taken up the entire control of our Godward endeavour. The working of the Divine Force in us under the conditions of the transition and the light of the psychic being turning us always towards a conscious and seeing obedience to that higher impulsion and away from the demands and instigations of the Forces of the Ignorance, these between them create an ever progressive inner law of our action which continues till the spiritual and supramental can be established in our nature. In the transition there may well be a period in which we take up all life and action and offer them to the Divine for purification, change and deliverance of the truth within them, another period in which we draw back and build a spiritual wall around us admitting through its gates only such activities as consent to undergo the law of the spiritual transformation, a third in which a free and all-embracing action, but with new forms fit for the utter truth of the Spirit, can again be made possible. These things, however, will be decided by no mental rule but in the light of the soul within us and by the ordaining force and progressive guidance of the Divine Power that secretly or overtly first impels, then begins clearly to control and order and finally takes up the whole burden of the Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, 138,
281:"Now I have taught you about Immortal Man and have loosed the bonds of the robbers from him. I have broken the gates of the pitiless ones in their presence. I have humiliated their malicious intent, and they all have been shamed and have risen from their ignorance. Because of this, then, I came here, that they might be joined with that Spirit and Breath, [III continues:] and might from two become one, just as from the first, that you might yield much fruit and go up to Him Who Is from the Beginning, in ineffable joy and glory and honor and grace of the Father of the Universe.

"Whoever, then, knows the Father in pure knowledge will depart to the Father and repose in Unbegotten Father. But whoever knows him defectively will depart to the defect and the rest of the Eighth. Now whoever knows Immortal Spirit of Light in silence, through reflecting and consent in the truth, let him bring me signs of the Invisible One, and he will become a light in the Spirit of Silence. Whoever knows Son of Man in knowledge and love, let him bring me a sign of Son of Man, that he might depart to the dwelling-places with those in the Eighth.

"Behold, I have revealed to you the name of the Perfect One, the whole will of the Mother of the Holy Angels, that the masculine multitude may be completed here, that there might appear in the aeons, the infinities and those that came to be in the untraceable wealth of the Great Invisible Spirit, that they all might take from his goodness, even the wealth of their rest that has no kingdom over it. I came from First Who Was Sent, that I might reveal to you Him Who Is from the Beginning, because of the arrogance of Arch-Begetter and his angels, since they say about themselves that they are gods. And I came to remove them from their blindness, that I might tell everyone about the God who is above the universe. Therefore, tread upon their graves, humiliate their malicious intent, and break their yoke and arouse my own. I have given you authority over all things as Sons of Light, that you might tread upon their power with your feet."

These are the things the blessed Savior said, and he disappeared from them. Then all the disciples were in great, ineffable joy in the spirit from that day on. And his disciples began to preach the Gospel of God, the eternal, imperishable spirit. Amen.
~ The Sophia of Jesus (excerpt), The Nag Hamadi Library,
282:higher mind or late vision logic ::: Even more rare, found stably in less than 1% of the population and even more emergent is the turquoise altitude.

Cognition at Turquoise is called late vision-logic or cross-paradigmatic and features the ability to connect meta-systems or paradigms, with other meta-systems. This is the realm of coordinating principles. Which are unified systems of systems of abstraction to other principles. ... Aurobindo indian sage and philosopher offers a more first-person account of turquoise which he called higher-mind, a unitarian sense of being with a powerful multiple dynamism capable of formation of a multitude of aspects of knowledge, ways of action, forms and significances of becoming of all of which a spontaneous inherient knowledge.

Self-sense at turquoise is called Construct-aware and is the first stage of Cook-Greuter's extension of Loveigers work on ego-development. The Construct-aware stage sees individuals for the first time as exploring more and more complex thought-structures with awareness of the automatic nature of human map making and absurdities which unbridaled complexity and logical argumentation can lead. Individuals at this stage begin to see their ego as a central point of reference and therefore a limit to growth. They also struggle to balance unique self-expressions and their concurrent sense of importance, the imperical and intuitive knowledge that there is no fundamental subject-object separation and the budding awareness of self-identity as temporary which leads to a decreased ego-desire to create a stable self-identity. Turquoise individuals are keenly aware of the interplay between awareness, thought, action and effects. They seek personal and spiritual transformation and hold a complex matrix of self-identifications, the adequecy of which they increasingly call into question. Much of this already points to Turquoise values which embrace holistic and intuitive thinking and alignment to universal order in a conscious fashion.

Faith at Turquoise is called Universalising and can generate faith compositions in which conceptions of Ultimate Reality start to include all beings. Individuals at Turquoise faith dedicate themselves to transformation of present reality in the direction of transcendent actuality. Both of these are preludes to the coming of Third Tier. ~ Essential Integral, L4.1-54, Higher Mind,
283:complexity of the human constitution :::
   There is another direction in which the ordinary practice of Yoga arrives at a helpful but narrowing simplification which is denied to the Sadhaka of the integral aim. The practice of Yoga brings us face to face with the extraordinary complexity of our own being, the stimulating but also embarrassing multiplicity of our personality, the rich endless confusion of Nature. To the ordinary man who lives upon his own waking surface, ignorant of the self's depths and vastnesses behind the veil, his psychological existence is fairly simple. A small but clamorous company of desires, some imperative intellectual and aesthetic cravings, some tastes, a few ruling or prominent ideas amid a great current of unconnected or ill-connected and mostly trivial thoughts, a number of more or less imperative vital needs, alternations of physical health and disease, a scattered and inconsequent succession of joys and griefs, frequent minor disturbances and vicissitudes and rarer strong searchings and upheavals of mind or body, and through it all Nature, partly with the aid of his thought and will, partly without or in spite of it, arranging these things in some rough practical fashion, some tolerable disorderly order, -- this is the material of his existence. The average human being even now is in his inward existence as crude and undeveloped as was the bygone primitive man in his outward life. But as soon as we go deep within ourselves, -- and Yoga means a plunge into all the multiple profundities of' the soul, -- we find ourselves subjectively, as man in his growth has found himself objectively, surrounded by a whole complex world which we have to know and to conquer.
   The most disconcerting discovery is to find that every part of us -- intellect, will, sense-mind, nervous or desire self, the heart, the body-has each, as it were, its own complex individuality and natural formation independent of the rest; it neither agrees with itself nor with the others nor with the representative ego which is the shadow cast by some central and centralising self on our superficial ignorance. We find that we are composed not of one but many personalities and each has its own demands and differing nature. Our being is a roughly constituted chaos into which we have to introduce the principle of a divine order.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration, 74-75,
284:But even before that highest approach to identity is achieved, something of the supreme Will can manifest in us as an imperative impulsion, a God-driven action; we then act by a spontaneous self-determining Force but a fuller knowledge of meaning and aim arises only afterwards. Or the impulse to action may come as an inspiration or intuition, but rather in the heart and body than in the mind; here an effective sight enters in but the complete and exact knowledge is still deferred and comes, if at all, lateR But the divine Will may descend too as a luminous single command or a total perception or a continuous current of perception of what is to be done into the will or into the thought or as a direction from above spontaneously fulfilled by the lower members. When the Yoga is imperfect, only some actions can be done in this way, or else a general action may so proceed but only during periods of exaltation and illumination. When the Yoga is perfect, all action becomes of this character. We may indeed distinguish three stages of a growing progress by which, first, the personal will is occasionally or frequently enlightened or moved by a supreme Will or conscious Force beyond it, then constantly replaced and, last, identified and merged in that divine Power-action. The first is the stage when we are still governed by the intellect, heart and senses; these have to seek or wait for the divine inspiration and guidance and do not always find or receive it. The second is the stage when human intelligence is more and more replaced by a high illumined or intuitive spiritualised mind, the external human heart by the inner psychic heart, the senses by a purified and selfless vital force. The third is the stage when we rise even above spiritualised mind to the supramental levels. In all three stages the fundamental character of the liberated action is the same, a spontaneous working of Prakriti no longer through or for the ego but at the will and for the enjoyment of the supreme Purusha. At a higher level this becomes the Truth of the absolute and universal Supreme expressed through the individual soul and worked out consciously through the nature, - no longer through a half-perception and a diminished or distorted effectuation by the stumbling, ignorant and all-deforming energy of lower nature in us but by the all-wise transcendent and universal Mother. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 218,
285:requirements for the psychic :::
   At a certain stage in the Yoga when the mind is sufficiently quieted and no longer supports itself at every step on the sufficiency of its mental certitudes, when the vital has been steadied and subdued and is no longer constantly insistent on its own rash will, demand and desire, when the physical has been sufficiently altered not to bury altogether the inner flame under the mass of its outwardness, obscurity or inertia, an inmost being hidden within and felt only in its rare influences is able to come forward and illumine the rest and take up the lead of the sadhana. Its character is a one-pointed orientation towards the Divine or the Highest, one-pointed and yet plastic in action and movement; it does not create a rigidity of direction like the one-pointed intellect or a bigotry of the regnant idea or impulse like the one-pointed vital force; it is at every moment and with a supple sureness that it points the way to the Truth, automatically distinguishes the right step from the false, extricates the divine or Godward movement from the clinging mixture of the undivine. Its action is like a searchlight showing up all that has to be changed in the nature; it has in it a flame of will insistent on perfection, on an alchemic transmutation of all the inner and outer existence. It sees the divine essence everywhere but rejects the mere mask and the disguising figure. It insists on Truth, on will and strength and mastery, on Joy and Love and Beauty, but on a Truth of abiding Knowledge that surpasses the mere practical momentary truth of the Ignorance, on an inward joy and not on mere vital pleasure, -- for it prefers rather a purifying suffering and sorrow to degrading satisfactions, -- on love winged upward and not tied to the stake of egoistic craving or with its feet sunk in the mire, on beauty restored to its priesthood of interpretation of the Eternal, on strength and will and mastery as instruments not of the ego but of the Spirit. Its will is for the divinisation of life, the expression through it of a higher Truth, its dedication to the Divine and the Eternal.
   But the most intimate character of the psychic is its pressure towards the Divine through a sacred love, joy and oneness. It is the divine Love that it seeks most, it is the love of the Divine that is its spur, its goal, its star of Truth shining over the luminous cave of the nascent or the still obscure cradle of the new-born godhead within us.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1,
286:Thus the eternal paradox and eternal truth of a divine life in an animal body, an immortal aspiration or reality inhabiting a mortal tenement, a single and universal consciousness representing itself in limited minds and divided egos, a transcendent, indefinable, timeless and spaceless Being who alone renders time and space and cosmos possible, and in all these the higher truth realisable by the lower term, justify themselves to the deliberate reason as well as to the persistent instinct or intuition of mankind. Attempts are sometimes made to have done finally with questionings which have so often been declared insoluble by logical thought and to persuade men to limit their mental activities to the practical and immediate problems of their material existence in the universe; but such evasions are never permanent in their effect. Mankind returns from them with a more vehement impulse of inquiry or a more violent hunger for an immediate solution. By that hunger mysticism profits and new religions arise to replace the old that have been destroyed or stripped of significance by a scepticism which itself could not satisfy because, although its business was inquiry, it was unwilling sufficiently to inquire. The attempt to deny or stifle a truth because it is yet obscure in its outward workings and too often represented by obscurantist superstition or a crude faith, is itself a kind of obscurantism. The will to escape from a cosmic necessity because it is arduous, difficult to justify by immediate tangible results, slow in regulating its operations, must turn out eventually to have been no acceptance of the truth of Nature but a revolt against the secret, mightier will of the great Mother. It is better and more rational to accept what she will not allow us as a race to reject and lift it from the sphere of blind instinct, obscure intuition and random aspiration into the light of reason and an instructed and consciously self-guiding will. And if there is any higher light of illumined intuition or self-revealing truth which is now in man either obstructed and inoperative or works with intermittent glancings as if from behind a veil or with occasional displays as of the northern lights in our material skies, then there also we need not fear to aspire. For it is likely that such is the next higher state of consciousness of which Mind is only a form and veil, and through the splendours of that light may lie the path of our progressive self-enlargement into whatever highest state is humanity's ultimate resting-place. ~ Sri Aurobindo, The Life Divine, The Human Aspiration,
287:reading :::
   50 Philosophy Classics: List of Books Covered:
   1. Hannah Arendt - The Human Condition (1958)
   2. Aristotle - Nicomachean Ethics (4th century BC)
   3. AJ Ayer - Language, Truth and Logic (1936)
   4. Julian Baggini - The Ego Trick (2011)
   5. Jean Baudrillard - Simulacra and Simulation (1981)
   6. Simone de Beauvoir - The Second Sex (1952)
   7. Jeremy Bentham - Principles of Morals and Legislation (1789)
   8. Henri Bergson - Creative Evolution (1911)
   9. David Bohm - Wholeness and the Implicate Order (1980)
   10. Noam Chomsky - Understanding Power (2002)
   11. Cicero - On Duties (44 BC)
   12. Confucius - Analects (5th century BC)
   13. Rene Descartes - Meditations (1641)
   14. Ralph Waldo Emerson - Fate (1860)
   15. Epicurus - Letters (3rd century BC)
   16. Michel Foucault - The Order of Things (1966)
   17. Harry Frankfurt - On Bullshit (2005)
   18. Sam Harris - Free Will (2012)
   19. GWF Hegel - Phenomenology of Spirit (1803)
   20. Martin Heidegger - Being and Time (1927)
   21. Heraclitus - Fragments (6th century)
   22. David Hume - An Enquiry Concerning Human Understanding (1748)
   23. William James - Pragmatism (1904)
   24. Daniel Kahneman - Thinking: Fast and Slow (2011)
   25. Immanuel Kant - Critique of Pure Reason (1781)
   26. Soren Kierkegaard - Fear and Trembling (1843)
   27. Saul Kripke - Naming and Necessity (1972)
   28. Thomas Kuhn - The Structure of Scientific Revolutions (1962)
   29. Gottfried Wilhelm Leibniz - Theodicy (1710)
   30. John Locke - An Essay Concerning Human Understanding (1690)
   31. Marshall McLuhan - The Medium is the Massage (1967)
   32. Niccolo Machiavelli - The Prince (1532)
   33. John Stuart Mill - On Liberty (1859)
   34. Michel de Montaigne - Essays (1580)
   35. Iris Murdoch - The Sovereignty of Good (1970)
   36. Friedrich Nietzsche - Beyond Good and Evil (1886)
   37. Blaise Pascal - Pensees (1670)
   38. Plato - The Republic (4th century BC)
   39. Karl Popper - The Logic of Scientific Discovery (1934)
   40. John Rawls - A Theory of Justice (1971)
   41. Jean-Jacques Rousseau - The Social Contract (1762)
   42. Bertrand Russell - The Conquest of Happiness (1920)
   43. Michael Sandel - Justice (2009)
   44. Jean Paul Sartre - Being and Nothingness (1943)
   45. Arthur Schopenhauer - The World as Will and Representation (1818)
   46. Peter Singer - The Life You Can Save (2009)
   47. Baruch Spinoza - Ethics (1677)
   48. Nassim Nicholas - Taleb The Black Swan (2007)
   49. Ludwig Wittgenstein - Philosophical Investigations (1953)
   50. Slavoj Zizek - Living In The End Times (2010)
   ~ Tom Butler-Bowdon, 50 Philosophy Classics,
288:Integral knowledge will then mean the cancelling of the sevenfold Ignorance by the discovery of what it misses and ignores, a sevenfold self-revelation within our consciousness:- it will mean the knowledge of the Absolute as the origin of all things; the knowledge of the Self, the Spirit, the Being and of the cosmos as the Self's becoming, the becoming of the Being, a manifestation of the Spirit; the knowledge of the world as one with us in the consciousness of our true self, thus cancelling our division from it by the separative idea and life of ego; the knowledge of our psychic entity and its immortal persistence in Time beyond death and earth-existence; the knowledge of our greater and inner existence behind the surface; the knowledge of our mind, life and body in its true relation to the self within and the superconscient spiritual and supramental being above them; the knowledge, finally, of the true harmony and true use of our thought, will and action and a change of all our nature into a conscious expression of the truth of the Spirit, the Self, the Divinity, the integral spiritual Reality. But this is not an intellectual knowledge which can be learned and completed in our present mould of consciousness; it must be an experience, a becoming, a change of consciousness, a change of being. This brings in the evolutionary character of the Becoming and the fact that our mental ignorance is only a stage in our evolution. The integral knowledge, then, can only come by an evolution of our being and our nature, and that would seem to signify a slow process in Time such as has accompanied the other evolutionary transformations. But as against that inference there is the fact that the evolution has now become conscious and its method and steps need not be altogether of the same character as when it was subconscious in its process. The integral knowledge, since it must result from a change of consciousness, can be gained by a process in which our will and endeavour have a part, in which they can discover and apply their own steps and method: its growth in us can proceed by a conscious self-transformation. It is necessary then to see what is likely to be the principle of this new process of evolution and what are the movements of the integral knowledge that must necessarily emerge in it,-or, in other words, what is the nature of the consciousness that must be the base of the life divine and how that life may be expected to be formed or to form itself, to materialise or, as one might say, to realise.
   ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge, 681,
289:they are acting all the while in the spirit of rajasic ahaṅkara, persuade themselves that God is working through them and they have no part in the action. This is because they are satisfied with the mere intellectual assent to the idea without waiting for the whole system and life to be full of it. A continual remembrance of God in others and renunciation of individual eagerness (spr.ha) are needed and a careful watching of our inner activities until God by the full light of self-knowledge, jñanadı̄pena bhasvata, dispels all further chance of self-delusion. The danger of tamogun.a is twofold, first, when the Purusha thinks, identifying himself with the tamas in him, "I am weak, sinful, miserable, ignorant, good-for-nothing, inferior to this man and inferior to that man, adhama, what will God do through me?" - as if God were limited by the temporary capacities or incapacities of his instruments and it were not true that he can make the dumb to talk and the lame to cross the hills, mūkaṁ karoti vacalaṁ paṅguṁ laṅghayate girim, - and again when the sadhak tastes the relief, the tremendous relief of a negative santi and, feeling himself delivered from all troubles and in possession of peace, turns away from life and action and becomes attached to the peace and ease of inaction. Remember always that you too are Brahman and the divine Shakti is working in you; reach out always to the realisation of God's omnipotence and his delight in the Lila. He bids Arjuna work lokasaṅgraharthaya, for keeping the world together, for he does not wish the world to sink back into Prakriti, but insists on your acting as he acts, "These worlds would be overpowered by tamas and sink into Prakriti if I did not do actions." To be attached to inaction is to give up our action not to God but to our tamasic ahaṅkara. The danger of the sattvagun.a is when the sadhak becomes attached to any one-sided conclusion of his reason, to some particular kriya or movement of the sadhana, to the joy of any particular siddhi of the yoga, perhaps the sense of purity or the possession of some particular power or the Ananda of the contact with God or the sense of freedom and hungers after it, becomes attached to that only and would have nothing else. Remember that the yoga is not for yourself; for these things, though they are part of the siddhi, are not the object of the siddhi, for you have decided at the beginning to make no claim upon God but take what he gives you freely and, as for the Ananda, the selfless soul will even forego the joy of God's presence, ... ~ Sri Aurobindo, Essays In Philosophy And Yoga,
290: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,
291:One can learn how to identify oneself. One must learn. It is indispensable if one wants to get out of one's ego. For so long as one is shut up in one's ego, one can't make any progress.

How can it be done?


There are many ways. I'll tell you one.

When I was in Paris, I used to go to many places where there were gatherings of all kinds, people making all sorts of researches, spiritual (so-called spiritual), occult researches, etc. And once I was invited to meet a young lady (I believe she was Swedish) who had found a method of knowledge, exactly a method for learning. And so she explained it to us. We were three or four (her French was not very good but she was quite sure about what she was saying!); she said: "It's like this, you take an object or make a sign on a blackboard or take a drawing - that is not important - take whatever is most convenient for you. Suppose, for instance, that I draw for you... (she had a blackboard) I draw a design." She drew a kind of half-geometric design. "Now, you sit in front of the design and concentrate all your attention upon it - upon that design which is there. You concentrate, concentrate without letting anything else enter your consciousness - except that. Your eyes are fixed on the drawing and don't move at all. You are as it were hypnotised by the drawing. You look (and so she sat there, looking), you look, look, look.... I don't know, it takes more or less time, but still for one who is used to it, it goes pretty fast. You look, look, look, you become that drawing you are looking at. Nothing else exists in the world any longer except the drawing, and then, suddenly, you pass to the other side; and when you pass to the other side you enter a new consciousness, and you know."

We had a good laugh, for it was amusing. But it is quite true, it is an excellent method to practise. Naturally, instead of taking a drawing or any object, you may take, for instance, an idea, a few words. You have a problem preoccupying you, you don't know the solution of the problem; well, you objectify your problem in your mind, put it in the most precise, exact, succinct terms possible, and then concentrate, make an effort; you concentrate only on the words, and if possible on the idea they represent, that is, upon your problem - you concentrate, concentrate, concentrate until nothing else exists but that. And it is true that, all of a sudden, you have the feeling of something opening, and one is on the other side. The other side of what?... It means that you have opened a door of your consciousness, and instantaneously you have the solution of your problem. It is an excellent method of learning "how" to identify oneself.

~ The Mother, Questions And Answers 1953, 217 [T1],
292: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,
293:root of the falsification and withdrawl of divine love :::
   At every moment they are moved to take egoistic advantage of the psychic and spiritual influences and can be detected using the power, joy or light these bring into us for a lower life-motive. Afterwards too, even when the seeker has opened to the Divine Love transcendental, universal or immanent, yet if he tries to pour it into life, he meets the power of obscuration and perversion of these lower Nature-forces. Always they draw away towards pitfalls, pour into that higher intensity their diminishing elements, seek to capture the descending Power for themselves and their interests and degrade it into an aggrandised mental, vital or physical instrumentation for desire and ego. Instead of a Divine Love creator of a new heaven and a new earth of Truth and Light, they would hold it here prisoner as a tremendous sanction and glorifying force of sublimation to gild the mud of the old earth and colour with its rose and sapphire the old turbid unreal skies of sentimentalising vital imagination and mental idealised chimera. If that falsification is permitted, the higher Light and Power and Bliss withdraw, there is a fall back to a lower status; or else the realisation remains tied to an insecure half-way and mixture or is covered and even submerged by an inferior exaltation that is not the true Ananda. It is for this reason that Divine Love which is at the heart of all creation and the most powerful of all redeeming and creative forces has yet been the least frontally present in earthly life, the least successfully redemptive, the least creative. Human nature has been unable to bear it in its purity for the very reason that it is the most powerful, pure, rare and intense of all the divine energies; what little could be seized has been corrupted at once into a vital pietistic ardour, a defenceless religious or ethical sentimentalism, a sensuous or even sensual erotic mysticism of the roseate coloured mind or passionately turbid life-impulse and with these simulations compensated its inability to house the Mystic Flame that could rebuild the world with its tongues of sacrifice. It is only the inmost psychic being unveiled and emerging in its full power that can lead the pilgrim sacrifice unscathed through these ambushes and pitfalls; at each moment it catches, exposes, repels the mind's and the life's falsehoods, seizes hold on the truth of the Divine Love and Ananda and separates it from the excitement of the mind's ardours and the blind enthusiasms of the misleading life-force. But all things that are true at their core in mind and life and the physical being it extricates and takes with it in the journey till they stand on the heights, new in spirit and sublime in figure. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 166,
294:What do we understand by the term "chance"? Chance can only be the opposite of order and harmony. There is only one true harmony and that is the supramental - the reign of Truth, the expression of the Divine Law. In the Supermind, therefore, chance has no place. But in the lower Nature the supreme Truth is obscured: hence there is an absence of that divine unity of purpose and action which alone can constitute order. Lacking this unity, the domain of lower Nature is governed by what we may call chance - that is to say, it is a field in which various conflicting forces intermix, having no single definite aim. Whatever arises out of such a rushing together of forces is a result of confusion, dissonance and falsehood - a product of chance. Chance is not merely a conception to cover our ignorance of the causes at work; it is a description of the uncertain mele ́e of the lower Nature which lacks the calm one-pointedness of the divine Truth. The world has forgotten its divine origin and become an arena of egoistic energies; but it is still possible for it to open to the Truth, call it down by its aspiration and bring about a change in the whirl of chance. What men regard as a mechanical sequence of events, owing to their own mental associations, experiences and generalisations, is really manipulated by subtle agencies each of which tries to get its own will done. The world has got so subjected to these undivine agencies that the victory of the Truth cannot be won except by fighting for it. It has no right to it: it has to gain it by disowning the falsehood and the perversion, an important part of which is the facile notion that, since all things owe their final origin to the Divine, all their immediate activities also proceed directly from it. The fact is that here in the lower Nature the Divine is veiled by a cosmic Ignorance and what takes place does not proceed directly from the divine knowledge. That everything is equally the will of God is a very convenient suggestion of the hostile influences which would have the creation stick as tightly as possible to the disorder and ugliness to which it has been reduced. So what is to be done, you ask? Well, call down the Light, open yourselves to the power of Transformation. Innumerable times the divine peace has been given to you and as often you have lost it - because something in you refuses to surrender its petty egoistic routine. If you are not always vigilant, your nature will return to its old unregenerate habits even after it has been filled with the descending Truth. It is the struggle between the old and the new that forms the crux of the Yoga; but if you are bent on being faithful to the supreme Law and Order revealed to you, the parts of your being belonging to the domain of chance will, however slowly, be converted and divinised. ~ The Mother, Questions And Answers 1929-1931,
295: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],
296:reading :::
   50 Psychology Classics: List of Books Covered:
   Alfred Adler - Understanding Human Nature (1927)
   Gordon Allport - The Nature of Prejudice (1954)
   Albert Bandura - Self-Efficacy: The Exercise of Control (1997)
   Gavin Becker - The Gift of Fear (1997)
   Eric Berne - Games People Play (1964)
   Isabel Briggs Myers - Gifts Differing: Understanding Personality Type (1980)
   Louann Brizendine - The Female Brain (2006)
   David D Burns - Feeling Good: The New Mood Therapy (1980)
   Susan Cain - Quiet: The Power of Introverts in a World That Can't Stop Talking (2012)
   Robert Cialdini - Influence: The Psychology of Persuasion (1984)
   Mihaly Csikszentmihalyi - Creativity (1997)
   Carol Dweck - Mindset: The New Psychology of Success (2006)
   Albert Ellis & Robert Harper - (1961) A Guide To Rational Living(1961)
   Milton Erickson - My Voice Will Go With You (1982) by Sidney Rosen
   Eric Erikson - Young Man Luther (1958)
   Hans Eysenck - Dimensions of Personality (1947)
   Viktor Frankl - The Will to Meaning (1969)
   Anna Freud - The Ego and the Mechanisms of Defense (1936)
   Sigmund Freud - The Interpretation of Dreams (1901)
   Howard Gardner - Frames of Mind: The Theory of Multiple Intelligences (1983)
   Daniel Gilbert - Stumbling on Happiness (2006)
   Malcolm Gladwell - Blink: The Power of Thinking Without Thinking (2005)
   Daniel Goleman - Emotional Intelligence at Work (1998)
   John M Gottman - The Seven Principles For Making Marriage Work (1999)
   Temple Grandin - The Autistic Brain: Helping Different Kinds of Minds Succeed (2013)
   Harry Harlow - The Nature of Love (1958)
   Thomas A Harris - I'm OK - You're OK (1967)
   Eric Hoffer - The True Believer: Thoughts on the Nature of Mass Movements (1951)
   Karen Horney - Our Inner Conflicts (1945)
   William James - Principles of Psychology (1890)
   Carl Jung - The Archetypes and the Collective Unconscious (1953)
   Daniel Kahneman - Thinking, Fast and Slow (2011)
   Alfred Kinsey - Sexual Behavior in the Human Female (1953)
   RD Laing - The Divided Self (1959)
   Abraham Maslow - The Farther Reaches of Human Nature (1970)
   Stanley Milgram - Obedience To Authority (1974)
   Walter Mischel - The Marshmallow Test (2014)
   Leonard Mlodinow - Subliminal: How Your Unconscious Mind Rules Your Behavior (2012)
   IP Pavlov - Conditioned Reflexes (1927)
   Fritz Perls - Gestalt Therapy: Excitement and Growth in the Human Personality (1951)
   Jean Piaget - The Language and Thought of the Child (1966)
   Steven Pinker - The Blank Slate: The Modern Denial of Human Nature (2002)
   VS Ramachandran - Phantoms in the Brain (1998)
   Carl Rogers - On Becoming a Person (1961)
   Oliver Sacks - The Man Who Mistook His Wife for a Hat (1970)
   Barry Schwartz - The Paradox of Choice: Why More is Less (2004)
   Martin Seligman - Authentic Happiness (2002)
   BF Skinner - Beyond Freedom & Dignity (1953)
   Douglas Stone, Bruce Patton & Sheila Heen - Difficult Conversations (2000)
   William Styron - Darkness Visible (1990)
   ~ Tom Butler-Bowdon, 50 Psychology Classics,
297:Something happened to you before you were born, and this is what it was:
   STAGE ONE: THE CHIKHAI
   The events of the 49-day Bardo period are divided into three major stages, the Chikhai, the Chonyid, and the Sidpa (in that order). Immediately following physical death, the soul enters the Chikhai, which is simply the state of the immaculate and luminous Dharmakaya, the ultimate Consciousness, the BrahmanAtman. This ultimate state is given, as a gift, to all individuals: they are plunged straight into ultimate reality and exist as the ultimate Dharmakaya. "At this moment," says the Bardo Thotrol, "the first glimpsing of the Bardo of the Clear Light of Reality, which is the Infallible Mind of the Dharmakaya, is experienced by all sentient beings.''110 Or, to put it a different way, the Thotrol tells us that "Thine own consciousness, shining, void, and inseparable from the Great Body of Radiance, hath no birth, nor death, and is the Immutable Light-Buddha Amitabha. Knowing this is sufficient. Recognizing the voidness of thine own intellect to be Buddhahood ... is to keep thyself in the Divine Mind."110 In short, immediately following physical death, the soul is absorbed in and as the ultimate-causal body (if we may treat them together).
   Interspersed with this brief summary of the Bardo Thotrol, I will add my commentaries on involution and on the nature of the Atman project in involution. And we begin by noting that at the start of the Bardo experience, the soul is elevated to the utter heights of Being, to the ultimate state of Oneness-that is, he starts his Bardo career at the top. But, at the top is usually not where he remains, and the Thotrol tells us why. In Evans-Wentz's words, "In the realm of the Clear Light [the highest Chikhai stage] the mentality of a person . . . momentarily enjoys a condition of balance, of perfect equilibrium, and of [ultimate] oneness. Owing to unfamiliarity with such a state, which is an ecstatic state of non-ego, of [causal] consciousness, the . . . average human being lacks the power to function in it; karmic propensities becloud the consciousness-principle with thoughts of personality, of individualized being, of dualism, and, losing equilibrium, the consciousness-principle falls away from the Clear Light."
   The soul falls away from the ultimate Oneness because "karmic propensities cloud consciousness"-"karmic propensities'' means seeking, grasping, desiring; means, in fact, Eros. And as this Erosseeking develops, the state of perfect Oneness starts to "break down" (illusorily). Or, from a different angle, because the individual cannot stand the intensity of pure Oneness ("owing to unfamiliarity with such a state"), he contracts away from it, tries to ''dilute it," tries to extricate himself from Perfect Intensity in Atman. Contracting in the face of infinity, he turns instead to forms of seeking, desire, karma, and grasping, trying to "search out" a state of equilibrium. Contraction and Eros-these karmic propensities couple and conspire to drive the soul away from pure consciousness and downwards into multiplicity, into less intense and less real states of being. ~ Ken Wilber, The Atman Project,
298: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,
299:What do you mean by these words: 'When you are in difficulty, widen yourself'?

I am speaking, of course, of difficulties on the path of yoga, incomprehension, limitations, things like obstacles, which prevent you from advancing. And when I say "widen yourself", I mean widen your consciousness.

Difficulties always arise from the ego, that is, from your more or less egoistic personal reaction to circumstances, events and people around you, to the conditions of your life. They also come from that feeling of being closed up in a sort of shell, which prevents your consciousness from uniting with higher and vaster realities.

One may very well think that one wants to be vast, wants to be universal, that all is the expression of the Divine, that one must have no egoism - one may think all sorts of things - but that is not necessarily a cure, for very often one knows what one ought to do, and yet one doesn't do it, for one reason or another.

But if, when you have to face anguish, suffering, revolt, pain or a feeling of helplessness - whatever it may be, all the things that come to you on the path and which precisely are your difficulties-if physically, that is to say, in your body- consciousness, you can have the feeling of widening yourself, one could say of unfolding yourself - you feel as it were all folded up, one fold on another like a piece of cloth which is folded and refolded and folded again - so if you have this feeling that what is holding and strangling you and making you suffer or paralysing your movement, is like a too closely, too tightly folded piece of cloth or like a parcel that is too well-tied, too well-packed, and that slowly, gradually, you undo all the folds and stretch yourself out exactly as one unfolds a piece of cloth or a sheet of paper and spreads it out flat, and you lie flat and make yourself very wide, as wide as possible, spreading yourself out as far as you can, opening yourself and stretching out in an attitude of complete passivity with what I could call "the face to the light": not curling back upon your difficulty, doubling up on it, shutting it in, so to say, into yourself, but, on the contrary, unfurling yourself as much as you can, as perfectly as you can, putting the difficulty before the Light - the Light which comes from above - if you do that in all the domains, and even if mentally you don't succeed in doing it - for it is sometimes difficult - if you can imagine yourself doing this physically, almost materially, well, when you have finished unfolding yourself and stretching yourself out, you will find that more than three-quarters of the difficulty is gone. And then just a little work of receptivity to the Light and the last quarter will disappear.

This is much easier than struggling against a difficulty with one's thought, for if you begin to discuss with yourself, you will find that there are arguments for and against which are so convincing that it is quite impossible to get out of it without a higher light. Here, you do not struggle against the difficulty, you do not try to convince yourself; ah! you simply stretch out in the Light as though you lay stretched on the sands in the sun. And you let the Light do its work. That's all. ~ The Mother, Questions And Answers, Volume-8, page no.286-288),
300:At it's narrowest (although this is a common and perhaps the official position; need to find ref in What is Enlightenment) "integral", "turquois" (Spiral Dynamics), and "second tier" (ditto) are all synonms, and in turn are equivalent to Wilber IV / AQAL/Wilber V "Post-metaphysical" AQAL. This is the position that "Integral = Ken Wilber". It constitutes a new philosophical school or meme-set, in the tradition of charismatic spiritual teachers of all ages, in which an articulate, brilliant, and popular figure would arise, and gather a following around him- or her-self. After the teacher passes on, their teaching remains through books and organisations dedicated to perpetuating that teaching; although without the brilliant light of the Founder, things generally become pretty stultifying, and there is often little or no original development. Even so, the books themselves continue to inspire, and many people benefit greatly from these tecahings, and can contact the original Light of the founders to be inspired by them on the subtle planes. Some late 19th, 20th, and early 21st century examples of such teachers, known and less well-known, are Blavatsky, Theon, Steiner, Aurobindo, Gurdjieff, Crowley, Alice Bailey, Carl Jung, Ann Ree Colton, and now Ken Wilber. Also, many popular gurus belong in this category. It could plausibly be suggested that the founders of the great world religions started out no different, but their teaching really caught on n a big way.

...

At its broadest then, the Integral Community includes not only Wilber but those he cites as his influences and hold universal and evolutionary views or teachings, as well as those who, while influenced by him also differ somewhat, and even those like Arthur M Young that Wilber has apparently never heard of. Nevertheless, all share a common, evolutionary, "theory of everything" position, and, whilst they may differ on many details and even on many major points, taken together they could be considered a wave front for a new paradigm, a memetic revolution. I use the term Daimon of the Integral Movement to refer to the spiritual being or personality of light that is behind and working through this broader movement.

Now, this doesn't mean that this daimon is necessarily a negative entity. I see a lot of promise, a lot of potential, in the Integral Approach. From what I feel at the moment, the Integral Deva is a force and power of good.

But, as with any new spiritual or evolutionary development, there is duality, in that there are forces that hinder and oppose and distort, as well as forces that help and aid in the evolution and ultimate divinisation of the Earth and the cosmos. Thus even where a guru does give in the dark side (as very often happens with many gurus today) there still remains an element of Mixed Light that remains (one finds this ambiguity with Sai Baba, with Da Free John, and with Rajneesh); and we find this same ambiguity with the Integral Community regarding what seems to me a certain offputting devotional attitude towards Wilber himself. The light will find its way, regardless. However, an Intregral Movement that is caught up in worship of and obedience to an authority figure, will not be able to achieve what a movement unfettered by such shackles could. ~ M Alan Kazlev, Kheper, Wilber, Integral,
301:But still the greater and wider the moving idea-force behind the consecration, the better for the seeker; his attainment is likely to be fuller and more ample. If we are to attempt an integral Yoga, it will be as well to start with an idea of the Divine that is itself integral. There should be an aspiration in the heart wide enough for a realisation without any narrow limits. Not only should we avoid a sectarian religious outlook, but also all onesided philosophical conceptions which try to shut up the Ineffable in a restricting mental formula. The dynamic conception or impelling sense with which our Yoga can best set out would be naturally the idea, the sense of a conscious all-embracing but all-exceeding Infinite. Our uplook must be to a free, all-powerful, perfect and blissful One and Oneness in which all beings move and live and through which all can meet and become one. This Eternal will be at once personal and impersonal in his self-revelation and touch upon the soul. He is personal because he is the conscious Divine, the infinite Person who casts some broken reflection of himself in the myriad divine and undivine personalities of the universe. He is impersonal because he appears to us as an infinite Existence, Consciousness and Ananda and because he is the fount, base and constituent of all existences and all energies, -the very material of our being and mind and life and body, our spirit and our matter. The thought, concentrating on him, must not merely understand in an intellectual form that he exists, or conceive of him as an abstraction, a logical necessity; it must become a seeing thought able to meet him here as the Inhabitant in all, realise him in ourselves, watch and take hold on the movement of his forces. He is the one Existence: he is the original and universal Delight that constitutes all things and exceeds them: he is the one infinite Consciousness that composes all consciousnesses and informs all their movements; he is the one illimitable Being who sustains all action and experience; his will guides the evolution of things towards their yet unrealised but inevitable aim and plenitude. To him the heart can consecrate itself, approach him as the supreme Beloved, beat and move in him as in a universal sweetness of Love and a living sea of Delight. For his is the secret Joy that supports the soul in all its experiences and maintains even the errant ego in its ordeals and struggles till all sorrow and suffering shall cease. His is the Love and the Bliss of the infinite divine Lover who is drawing all things by their own path towards his happy oneness. On him the Will can unalterably fix as the invisible Power that guides and fulfils it and as the source of its strength. In the impersonality this actuating Power is a self-illumined Force that contains all results and calmly works until it accomplishes, in the personality an all wise and omnipotent Master of the Yoga whom nothing can prevent from leading it to its goal. This is the faith with which the seeker has to begin his seeking and endeavour; for in all his effort here, but most of all in his effort towards the Unseen, mental man must perforce proceed by faith. When the realisation comes, the faith divinely fulfilled and completed will be transformed into an eternal flame of knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration [83],
302:[desire and its divine form:]
   Into all our endeavour upward the lower element of desire will at first naturally enter. For what the enlightened will sees as the thing to be done and pursues as the crown to be conquered, what the heart embraces as the one thing delightful, that in us which feels itself limited and opposed and, because it is limited, craves and struggles, will seek with the troubled passion of an egoistic desire. This craving life-force or desire-soul in us has to be accepted at first, but only in order that it may be transformed. Even from the very beginning it has to be taught to renounce all other desires and concentrate itself on the passion for the Divine. This capital point gained, it has to be aught to desire, not for its own separate sake, but for God in the world and for the Divine in ourselves; it has to fix itself upon no personal spiritual gain, though of all possible spiritual gains we are sure, but on the great work to be done in us and others, on the high coming manifestation which is to be the glorious fulfilment of the Divine in the world, on the Truth that has to be sought and lived and enthroned for eveR But last, most difficult for it, more difficult than to seek with the right object, it has to be taught to seek in the right manner; for it must learn to desire, not in its own egoistic way, but in the way of the Divine. It must insist no longer, as the strong separative will always insists, on its own manner of fulfilment, its own dream of possession, its own idea of the right and the desirable; it must yearn to fulfil a larger and greater Will and consent to wait upon a less interested and ignorant guidance. Thus trained, Desire, that great unquiet harasser and troubler of man and cause of every kind of stumbling, will become fit to be transformed into its divine counterpart. For desire and passion too have their divine forms; there is a pure ecstasy of the soul's seeking beyond all craving and grief, there is a Will of Ananda that sits glorified in the possession of the supreme beatitudes.
   When once the object of concentration has possessed and is possessed by the three master instruments, the thought, the heart and the will,-a consummation fully possible only when the desire-soul in us has submitted to the Divine Law,-the perfection of mind and life and body can be effectively fulfilled in our transmuted nature. This will be done, not for the personal satisfaction of the ego, but that the whole may constitute a fit temple for the Divine Presence, a faultless instrument for the divine work. For that work can be truly performed only when the instrument, consecrated and perfected, has grown fit for a selfless action,-and that will be when personal desire and egoism are abolished, but not the liberated individual. Even when the little ego has been abolished, the true spiritual Person can still remain and God's will and work and delight in him and the spiritual use of his perfection and fulfilment. Our works will then be divine and done divinely; our mind and life and will, devoted to the Divine, will be used to help fulfil in others and in the world that which has been first realised in ourselves,- all that we can manifest of the embodied Unity, Love, Freedom, Strength, Power, Splendour, immortal Joy which is the goal of the Spirit's terrestrial adventure.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration [83] [T1],
303:If this is the truth of works, the first thing the sadhaka has to do is to recoil from the egoistic forms of activity and get rid of the sense of an "I" that acts. He has to see and feel that everything happens in him by the plastic conscious or subconscious or sometimes superconscious automatism of his mental and bodily instruments moved by the forces of spiritual, mental, vital and physical Nature. There is a personality on his surface that chooses and wills, submits and struggles, tries to make good in Nature or prevail over Nature, but this personality is itself a construction of Nature and so dominated, driven, determined by her that it cannot be free. It is a formation or expression of the Self in her, - it is a self of Nature rather than a self of Self, his natural and processive, not his spiritual and permanent being, a temporary constructed personality, not the true immortal Person. It is that Person that he must become. He must succeed in being inwardly quiescent, detach himself as the observer from the outer active personality and learn the play of the cosmic forces in him by standing back from all blinding absorption in its turns and movements. Thus calm, detached, a student of himself and a witness of his nature, he realises that he is the individual soul who observes the works of Nature, accepts tranquilly her results and sanctions or withholds his sanction from the impulse to her acts. At present this soul or Purusha is little more than an acquiescent spectator, influencing perhaps the action and development of the being by the pressure of its veiled consciousness, but for the most part delegating its powers or a fragment of them to the outer personality, - in fact to Nature, for this outer self is not lord but subject to her, anı̄sa; but, once unveiled, it can make its sanction or refusal effective, become the master of the action, dictate sovereignly a change of Nature. Even if for a long time, as the result of fixed association and past storage of energy, the habitual movement takes place independent of the Purusha's assent and even if the sanctioned movement is persistently refused by Nature for want of past habit, still he will discover that in the end his assent or refusal prevails, - slowly with much resistance or quickly with a rapid accommodation of her means and tendencies she modifies herself and her workings in the direction indicated by his inner sight or volition. Thus he learns in place of mental control or egoistic will an inner spiritual control which makes him master of the Nature-forces that work in him and not their unconscious instrument or mechanic slave. Above and around him is the Shakti, the universal Mother and from her he can get all his inmost soul needs and wills if only he has a true knowledge of her ways and a true surrender to the divine Will in her. Finally, he becomes aware of that highest dynamic Self within him and within Nature which is the source of all his seeing and knowing, the source of the sanction, the source of the acceptance, the source of the rejection. This is the Lord, the Supreme, the One-in-all, Ishwara-Shakti, of whom his soul is a portion, a being of that Being and a power of that Power. The rest of our progress depends on our knowledge of the ways in which the Lord of works manifests his Will in the world and in us and executes them through the transcendent and universal Shakti. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 216,
304:
   "The beings who were always appearing and speaking to Jeanne d'Arc would, if seen by an Indian, have quite a different appearance; for when one sees, one projects the forms of one's mind.... You have the vision of one in India whom you call the Divine Mother; the Catholics say it is the Virgin Mary, and the Japanese call it Kwannon, the Goddess of Mercy; and others would give other names. It is the same force, the same power, but the images made of it are different in different faiths." Questions and Answers 1929 - 1931 (21 April 1929)


And then? You are not very talkative today! Is that all?

   You say that "each person has his own world of dreamimagery peculiar to himself." Ibid.


Each individual has his own way of expressing, thinking, speaking, feeling, understanding. It is the combination of all these ways of being that makes the individual. That is why everyone can understand only according to his own nature. As long as you are shut up in your own nature, you can know only what is in your consciousness. All depends upon the height of the nature of your consciousness. Your world is limited to what you have in your consciousness. If you have a very small consciousness, you will understand only a few things. When your consciousness is very vast, universal, only then will you understand the world. If the consciousness is limited to your little ego, all the rest will escape you.... There are people whose brain and consciousness are smaller than a walnut. You know that a walnut resembles the brain; well these people look at things and don't understand them. They can understand nothing else except what is in direct contact with their senses. For them only what they taste, what they see, hear, touch has a reality, and all the rest simply does not exist, and they accuse us of speaking fancifully! "What I cannot touch does not exist", they say. But the only answer to give them is: "It does not exist for you, but there's no reason why it shouldn't exist for others." You must not insist with these people, and you must not forget that the smaller they are the greater is the audacity in their assertions.

   One's cocksureness is in proportion to one's unconsciousness; the more unconscious one is, the more is one sure of oneself. The most foolish are always the most vain. Your stupidity is in proportion to your vanity. The more one knows... In fact, there is a time when one is quite convinced that one knows nothing at all. There's not a moment in the world which does not bring something new, for the world is perpetually growing. If one is conscious of that, one has always something new to learn. But one can become conscious of it only gradually. One's conviction that one knows is in direct proportion to one's ignorance and stupidity.

   Mother, have the scientists, then, a very small consciousness?


Why? All scientists are not like that. If you meet a true scientist who has worked hard, he will tell you: "We know nothing. What we know today is nothing beside what we shall know tomorrow. This year's discoveries will be left behind next year." A real scientist knows very well that there are many more things he doesn't know than those he knows. And this is true of all branches of human activity. I have never met a scientist worthy of the name who was proud. I have never met a man of some worth who has told me: "I know everything." Those I have seen have always confessed: "In short, I know nothing." After having spoken of all that he has done, all that he has achieved, he tells you very quietly: "After all, I know nothing." ~ The Mother, Questions And Answers 1953, [T8],
305:The Teachings of Some Modern Indian Yogis
Ramana Maharshi
According to Brunton's description of the sadhana he (Brunton) practised under the Maharshi's instructions,1 it is the Overself one has to seek within, but he describes the Overself in a way that is at once the Psychic Being, the Atman and the Ishwara. So it is a little difficult to know what is the exact reading.
*
The methods described in the account [of Ramana Maharshi's technique of self-realisation] are the well-established methods of Jnanayoga - (1) one-pointed concentration followed by thought-suspension, (2) the method of distinguishing or finding out the true self by separating it from mind, life, body (this I have seen described by him [Brunton] more at length in another book) and coming to the pure I behind; this also can disappear into the Impersonal Self. The usual result is a merging in the Atman or Brahman - which is what one would suppose is meant by the Overself, for it is that which is the real Overself. This Brahman or Atman is everywhere, all is in it, it is in all, but it is in all not as an individual being in each but is the same in all - as the Ether is in all. When the merging into the Overself is complete, there is no ego, no distinguishable I, or any formed separative person or personality. All is ekakara - an indivisible and undistinguishable Oneness either free from all formations or carrying all formations in it without being affected - for one can realise it in either way. There is a realisation in which all beings are moving in the one Self and this Self is there stable in all beings; there is another more complete and thoroughgoing in which not only is it so but all are vividly realised as the Self, the Brahman, the Divine. In the former, it is possible to dismiss all beings as creations of Maya, leaving the one Self alone as true - in the other it is easier to regard them as real manifestations of the Self, not as illusions. But one can also regard all beings as souls, independent realities in an eternal Nature dependent upon the One Divine. These are the characteristic realisations of the Overself familiar to the Vedanta. But on the other hand you say that this Overself is realised by the Maharshi as lodged in the heart-centre, and it is described by Brunton as something concealed which when it manifests appears as the real Thinker, source of all action, but now guiding thought and action in the Truth. Now the first description applies to the Purusha in the heart, described by the Gita as the Ishwara situated in the heart and by the Upanishads as the Purusha Antaratma; the second could apply also to the mental Purusha, manomayah. pran.asarı̄ra neta of the Upanishads, the mental Being or Purusha who leads the life and the body. So your question is one which on the data I cannot easily answer. His Overself may be a combination of all these experiences, without any distinction being made or thought necessary between the various aspects. There are a thousand ways of approaching and realising the Divine and each way has its own experiences which have their own truth and stand really on a basis, one in essence but complex in aspects, common to all, but not expressed in the same way by all. There is not much use in discussing these variations; the important thing is to follow one's own way well and thoroughly. In this Yoga, one can realise the psychic being as a portion of the Divine seated in the heart with the Divine supporting it there - this psychic being takes charge of the sadhana and turns the ......
1 The correspondent sent to Sri Aurobindo two paragraphs from Paul Brunton's book A Message from Arunachala (London: Rider & Co., n.d. [1936], pp. 205 - 7). - Ed. ~ Sri Aurobindo, Letters On Yoga - II,
306:In the process of this change there must be by the very necessity of the effort two stages of its working. First, there will be the personal endeavour of the human being, as soon as he becomes aware by his soul, mind, heart of this divine possibility and turns towards it as the true object of life, to prepare himself for it and to get rid of all in him that belongs to a lower working, of all that stands in the way of his opening to the spiritual truth and its power, so as to possess by this liberation his spiritual being and turn all his natural movements into free means of its self-expression. It is by this turn that the self-conscious Yoga aware of its aim begins: there is a new awakening and an upward change of the life motive. So long as there is only an intellectual, ethical and other self-training for the now normal purposes of life which does not travel beyond the ordinary circle of working of mind, life and body, we are still only in the obscure and yet unillumined preparatory Yoga of Nature; we are still in pursuit of only an ordinary human perfection. A spiritual desire of the Divine and of the divine perfection, of a unity with him in all our being and a spiritual perfection in all our nature, is the effective sign of this change, the precursory power of a great integral conversion of our being and living. By personal effort a precursory change, a preliminary conversion can be effected; it amounts to a greater or less spiritualising of our mental motives, our character and temperament, and a mastery, stilling or changed action of the vital and physical life. This converted subjectivity can be made the base of some communion or unity of the soul in mind with the Divine and some partial reflection of the divine nature in the mentality of the human being. That is as far as man can go by his unaided or indirectly aided effort, because that is an effort of mind and mind cannot climb beyond itself permanently: at most it arises to a spiritualised and idealised mentality. If it shoots up beyond that border, it loses hold of itself, loses hold of life, and arrives either at a trance of absorption or a passivity. A greater perfection can only be arrived at by a higher power entering in and taking up the whole action of the being. The second stage of this Yoga will therefore be a persistent giving up of all the action of the nature into the hands of this greater Power, a substitution of its influence, possession and working for the personal effort, until the Divine to whom we aspire becomes the direct master of the Yoga and effects the entire spiritual and ideal conversion of the being. Two rules there are that will diminish the difficulty and obviate the danger. One must reject all that comes from the ego, from vital desire, from the mere mind and its presumptuous reasoning incompetence, all that ministers to these agents of the Ignorance. One must learn to hear and follow the voice of the inmost soul, the direction of the Guru, the command of the Master, the working of the Divine Mother. Whoever clings to the desires and weaknesses of the flesh, the cravings and passions of the vital in its turbulent ignorance, the dictates of his personal mind unsilenced and unillumined by a greater knowledge, cannot find the true inner law and is heaping obstacles in the way of the divine fulfilment. Whoever is able to detect and renounce those obscuring agencies and to discern and follow the true Guide within and without will discover the spiritual law and reach the goal of the Yoga. A radical and total change of consciousness is not only the whole meaning but, in an increasing force and by progressive stages, the whole method of the integral Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Integral Perfection [618],
307:There's an idea in Christianity of the image of God as a Trinity. There's the element of the Father, there's the element of the Son, and there's the element of the Holy Spirit. It's something like the spirit of tradition, human beings as the living incarnation of that tradition, and the spirit in people that makes relationship with the spirit and individuals possible. I'm going to bounce my way quickly through some of the classical, metaphorical attributes of God, so that we kind of have a cloud of notions about what we're talking about, when we return to Genesis 1 and talk about the God who spoke chaos into Being.

There's a fatherly aspect, so here's what God as a father is like. You can enter into a covenant with it, so you can make a bargain with it. Now, you think about that. Money is like that, because money is a bargain you make with the future. We structured our world so that you can negotiate with the future. I don't think that we would have got to the point where we could do that without having this idea to begin with. You can act as if the future's a reality; there's a spirit of tradition that enables you to act as if the future is something that can be bargained with. That's why you make sacrifices. The sacrifices were acted out for a very long period of time, and now they're psychological. We know that you can sacrifice something valuable in the present and expect that you're negotiating with something that's representing the transcendent future. That's an amazing human discovery. No other creature can do that; to act as if the future is real; to know that you can bargain with reality itself, and that you can do it successfully. It's unbelievable.

It responds to sacrifice. It answers prayers. I'm not saying that any of this is true, by the way. I'm just saying what the cloud of ideas represents. It punishes and rewards. It judges and forgives. It's not nature. One of the things weird about the Judeo-Christian tradition is that God and nature are not the same thing, at all. Whatever God is, partially manifest in this logos, is something that stands outside of nature. I think that's something like consciousness as abstracted from the natural world. It built Eden for mankind and then banished us for disobedience. It's too powerful to be touched. It granted free will. Distance from it is hell. Distance from it is death. It reveals itself in dogma and in mystical experience, and it's the law. That's sort of like the fatherly aspect.

The son-like aspect. It speaks chaos into order. It slays dragons and feeds people with the remains. It finds gold. It rescues virgins. It is the body and blood of Christ. It is a tragic victim, scapegoat, and eternally triumphant redeemer simultaneously. It cares for the outcast. It dies and is reborn. It is the king of kings and hero of heroes. It's not the state, but is both the fulfillment and critic of the state. It dwells in the perfect house. It is aiming at paradise or heaven. It can rescue from hell. It cares for the outcast. It is the foundation and the cornerstone that was rejected. It is the spirit of the law.

The spirit-like aspect. It's akin to the human soul. It's the prophetic voice. It's the still, small voice of conscience. It's the spoken truth. It's called forth by music. It is the enemy of deceit, arrogance, and resentment. It is the water of life. It burns without consuming. It's a blinding light.

That's a very well-developed set of poetic metaphors. These are all...what would you say...glimpses of the transcendent ideal. That's the right way of thinking about it. They're glimpses of the transcendent ideal, and all of them have a specific meaning. In part, what we're going to do is go over that meaning, as we continue with this series. What we've got now is a brief description, at least, of what this is. ~ Jordan Peterson, Biblical Series, 1,
308:The perfect supramental action will not follow any single principle or limited rule.It is not likely to satisfy the standard either of the individual egoist or of any organised group-mind. It will conform to the demand neither of the positive practical man of the world nor of the formal moralist nor of the patriot nor of the sentimental philanthropist nor of the idealising philosopher. It will proceed by a spontaneous outflowing from the summits in the totality of an illumined and uplifted being, will and knowledge and not by the selected, calculated and standardised action which is all that the intellectual reason or ethical will can achieve. Its sole aim will be the expression of the divine in us and the keeping together of the world and its progress towards the Manifestation that is to be. This even will not be so much an aim and purpose as a spontaneous law of the being and an intuitive determination of the action by the Light of the divine Truth and its automatic influence. It will proceed like the action of Nature from a total will and knowledge behind her, but a will and knowledge enlightened in a conscious supreme Nature and no longer obscure in this ignorant Prakriti. It will be an action not bound by the dualities but full and large in the spirit's impartial joy of existence. The happy and inspired movement of a divine Power and Wisdom guiding and impelling us will replace the perplexities and stumblings of the suffering and ignorant ego.
   If by some miracle of divine intervention all mankind at once could be raised to this level, we should have something on earth like the Golden Age of the traditions, Satya Yuga, the Age of Truth or true existence. For the sign of the Satya Yuga is that the Law is spontaneous and conscious in each creature and does its own works in a perfect harmony and freedom. Unity and universality, not separative division, would be the foundation of the consciousness of the race; love would be absolute; equality would be consistent with hierarchy and perfect in difference; absolute justice would be secured by the spontaneous action of the being in harmony with the truth of things and the truth of himself and others and therefore sure of true and right result; right reason, no longer mental but supramental, would be satisfied not by the observation of artificial standards but by the free automatic perception of right relations and their inevitable execution in the act. The quarrel between the individual and society or disastrous struggle between one community and another could not exist: the cosmic consciousness imbedded in embodied beings would assure a harmonious diversity in oneness.
   In the actual state of humanity, it is the individual who must climb to this height as a pioneer and precursor. His isolation will necessarily give a determination and a form to his outward activities that must be quite other than those of a consciously divine collective action. The inner state, the root of his acts, will be the same; but the acts themselves may well be very different from what they would be on an earth liberated from ignorance. Nevertheless his consciousness and the divine mechanism of his conduct, if such a word can be used of so free a thing, would be such as has been described, free from that subjection to vital impurity and desire and wrong impulse which we call sin, unbound by that rule of prescribed moral formulas which we call virtue, spontaneously sure and pure and perfect in a greater consciousness than the mind's, governed in all its steps by the light and truth of the Spirit. But if a collectivity or group could be formed of those who had reached the supramental perfection, there indeed some divine creation could take shape; a new earth could descend that would be a new heaven, a world of supramental light could be created here amidst the receding darkness of this terrestrial ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga, Standards of Conduct and Spiritual Freedom, 206,
309:STAGE TWO: THE CHONYID
   The Chonyid is the period of the appearance of the peaceful and wrathful deities-that is to say, the subtle realm, the Sambhogakaya. When the Clear Light of the causal realm is resisted and contracted against, then that Reality is transformed into the primordial seed forms of the peaceful deities (ishtadevas of the subtle sphere), and these in turn, if resisted and denied, are transformed into the wrathful deities.
   The peaceful deities appear first: through seven successive substages, there appear various forms of the tathagatas, dakinis, and vidyadharas, all accompanied by the most dazzlingly brilliant colors and aweinspiring suprahuman sounds. One after another, the divine visions, lights, and subtle luminous sounds cascade through awareness. They are presented, given, to the individual openly, freely, fully, and completely: visions of God in almost painful intensity and brilliance.
   How the individual handles these divine visions and sounds (nada) is of the utmost significance, because each divine scenario is accompanied by a much less intense vision, by a region of relative dullness and blunted illuminations. These concomitant dull and blunted visions represent the first glimmerings of the world of samsara, of the six realms of egoic grasping, of the dim world of duality and fragmentation and primitive forms of low-level unity.
   According to the Thotrol. most individuals simply recoil in the face of these divine illuminations- they contract into less intense and more manageable forms of experience. Fleeing divine illumination, they glide towards the fragmented-and thus less intense-realm of duality and multiplicity. But it's not just that they recoil against divinity-it is that they are attracted to the lower realms, drawn to them, and find satisfaction in them. The Thotrol says they are actually "attracted to the impure lights." As we have put it, these lower realms are substitute gratifications. The individual thinks that they are just what he wants, these lower realms of denseness. But just because these realms are indeed dimmer and less intense, they eventually prove to be worlds without bliss, without illumination, shot through with pain and suffering. How ironic: as a substitute for God, individuals create and latch onto Hell, known as samsara, maya, dismay. In Christian theology it is said that the flames of Hell are God's love (Agape) denied.
   Thus the message is repeated over and over again in the Chonyid stage: abide in the lights of the Five Wisdoms and subtle tathagatas, look not at the duller lights of samsara. of the six realms, of safe illusions and egoic dullness. As but one example:
   Thereupon, because of the power of bad karma, the glorious blue light of the Wisdom of the Dharmadhatu will produce in thee fear and terror, and thou wilt wish to flee from it. Thou wilt begat a fondness for the dull white light of the devas [one of the lower realms].
   At this stage, thou must not be awed by the divine blue light which will appear shining, dazzling, and glorious; and be not startled by it. That is the light of the Tathagata called the Light of the Wisdom of the Dharmadhatu.
   Be not fond of the dull white light of the devas. Be not attached to it; be not weak. If thou be attached to it, thou wilt wander into the abodes of the devas and be drawn into the whirl of the Six Lokas.
   The point is this: ''If thou are frightened by the pure radiances of Wisdom and attracted by the impure lights of the Six Lokas [lower realms], then thou wilt assume a body in any of the Six Lokas and suffer samsaric miseries; and thou wilt never be emancipated from the Ocean of Samsara, wherein thou wilt be whirled round and round and made to taste the sufferings thereof."
   But here is what is happening: in effect, we are seeing the primal and original form of the Atman project in its negative and contracting aspects. In this second stage (the Chonyid), there is already some sort of boundary in awareness, there is already some sort of subject-object duality superimposed upon the original Wholeness and Oneness of the Chikhai Dharmakaya. So now there is boundary-and wherever there is boundary, there is the Atman project. ~ Ken Wilber, The Atman Project, 129,
310:AUGOEIDES:
   The magicians most important invocation is that of his Genius, Daemon, True Will, or Augoeides. This operation is traditionally known as attaining the Knowledge and Conversation of the Holy Guardian Angel. It is sometimes known as the Magnum Opus or Great Work.
   The Augoeides may be defined as the most perfect vehicle of Kia on the plane of duality. As the avatar of Kia on earth, the Augoeides represents the true will, the raison detre of the magician, his purpose in existing. The discovery of ones true will or real nature may be difficult and fraught with danger, since a false identification leads to obsession and madness. The operation of obtaining the knowledge and conversation is usually a lengthy one. The magician is attempting a progressive metamorphosis, a complete overhaul of his entire existence. Yet he has to seek the blueprint for his reborn self as he goes along. Life is less the meaningless accident it seems. Kia has incarnated in these particular conditions of duality for some purpose. The inertia of previous existences propels Kia into new forms of manifestation. Each incarnation represents a task, or a puzzle to be solved, on the way to some greater form of completion.
   The key to this puzzle is in the phenomena of the plane of duality in which we find ourselves. We are, as it were, trapped in a labyrinth or maze. The only thing to do is move about and keep a close watch on the way the walls turn. In a completely chaotic universe such as this one, there are no accidents. Everything is signifcant. Move a single grain of sand on a distant shore and the entire future history of the world will eventually be changed. A person doing his true will is assisted by the momentum of the universe and seems possessed of amazing good luck. In beginning the great work of obtaining the knowledge and conversation, the magician vows to interpret every manifestation of existence as a direct message from the infinite Chaos to himself personally.
   To do this is to enter the magical world view in its totality. He takes complete responsibility for his present incarnation and must consider every experience, thing, or piece of information which assails him from any source, as a reflection of the way he is conducting his existence. The idea that things happen to one that may or may not be related to the way one acts is an illusion created by our shallow awareness.
   Keeping a close eye on the walls of the labyrinth, the conditions of his existence, the magician may then begin his invocation. The genius is not something added to oneself. Rather it is a stripping away of excess to reveal the god within.
   Directly on awakening, preferably at dawn, the initiate goes to the place of invocation. Figuring to himself as he goes that being born anew each day brings with it the chance of greater rebirth, first he banishes the temple of his mind by ritual or by some magical trance. Then he unveils some token or symbol or sigil which represents to him the Holy Guardian Angel. This symbol he will likely have to change during the great work as the inspiration begins to move him. Next he invokes an image of the Angel into his minds eye. It may be considered as a luminous duplicate of ones own form standing in front of or behind one, or simply as a ball of brilliant light above ones head. Then he formulates his aspirations in what manner he will, humbling himself in prayer or exalting himself in loud proclamation as his need be. The best form of this invocation is spoken spontaneously from the heart, and if halting at first, will prove itself in time. He is aiming to establish a set of ideas and images which correspond to the nature of his genius, and at the same time receive inspiration from that source. As the magician begins to manifest more of his true will, the Augoeides will reveal images, names, and spiritual principles by which it can be drawn into greater manifestation. Having communicated with the invoked form, the magician should draw it into himself and go forth to live in the way he hath willed.
   The ritual may be concluded with an aspiration to the wisdom of silence by a brief concentration on the sigil of the Augoeides, but never by banishing. Periodically more elaborate forms of ritual, using more powerful forms of gnosis, may be employed. At the end of the day, there should be an accounting and fresh resolution made. Though every day be a catalog of failure, there should be no sense of sin or guilt. Magic is the raising of the whole individual in perfect balance to the power of Infinity, and such feelings are symptomatic of imbalance. If any unnecessary or imbalanced scraps of ego become identified with the genius by mistake, then disaster awaits. The life force flows directly into these complexes and bloats them into grotesque monsters variously known as the demon Choronzon. Some magicians attempting to go too fast with this invocation have failed to banish this demon, and have gone spectacularly insane as a result.
   ~ Peter J Carroll, Liber Null,
311:It is natural from the point of view of the Yoga to divide into two categories the activities of the human mind in its pursuit of knowledge. There is the supreme supra-intellectual knowledge which concentrates itself on the discovery of the One and Infinite in its transcendence or tries to penetrate by intuition, contemplation, direct inner contact into the ultimate truths behind the appearances of Nature; there is the lower science which diffuses itself in an outward knowledge of phenomena, the disguises of the One and Infinite as it appears to us in or through the more exterior forms of the world-manifestation around us. These two, an upper and a lower hemisphere, in the form of them constructed or conceived by men within the mind's ignorant limits, have even there separated themselves, as they developed, with some sharpness.... Philosophy, sometimes spiritual or at least intuitive, sometimes abstract and intellectual, sometimes intellectualising spiritual experience or supporting with a logical apparatus the discoveries of the spirit, has claimed always to take the fixation of ultimate Truth as its province. But even when it did not separate itself on rarefied metaphysical heights from the knowledge that belongs to the practical world and the pursuit of ephemeral objects, intellectual Philosophy by its habit of abstraction has seldom been a power for life. It has been sometimes powerful for high speculation, pursuing mental Truth for its own sake without any ulterior utility or object, sometimes for a subtle gymnastic of the mind in a mistily bright cloud-land of words and ideas, but it has walked or acrobatised far from the more tangible realities of existence. Ancient Philosophy in Europe was more dynamic, but only for the few; in India in its more spiritualised forms, it strongly influenced but without transforming the life of the race.... Religion did not attempt, like Philosophy, to live alone on the heights; its aim was rather to take hold of man's parts of life even more than his parts of mind and draw them Godwards; it professed to build a bridge between spiritual Truth and the vital and material human existence; it strove to subordinate and reconcile the lower to the higher, make life serviceable to God, Earth obedient to Heaven. It has to be admitted that too often this necessary effort had the opposite result of making Heaven a sanction for Earth's desires; for, continually, the religious idea has been turned into an excuse for the worship and service of the human ego. Religion, leaving constantly its little shining core of spiritual experience, has lost itself in the obscure mass of its ever extending ambiguous compromises with life: in attempting to satisfy the thinking mind, it more often succeeded in oppressing or fettering it with a mass of theological dogmas; while seeking to net the human heart, it fell itself into pits of pietistic emotionalism and sensationalism; in the act of annexing the vital nature of man to dominate it, it grew itself vitiated and fell a prey to all the fanaticism, homicidal fury, savage or harsh turn for oppression, pullulating falsehood, obstinate attachment to ignorance to which that vital nature is prone; its desire to draw the physical in man towards God betrayed it into chaining itself to ecclesiastic mechanism, hollow ceremony and lifeless ritual. The corruption of the best produced the worst by that strange chemistry of the power of life which generates evil out of good even as it can also generate good out of evil. At the same time in a vain effort at self-defence against this downward gravitation, Religion was driven to cut existence into two by a division of knowledge, works, art, life itself into two opposite categories, the spiritual and the worldly, religious and mundane, sacred and profane; but this defensive distinction itself became conventional and artificial and aggravated rather than healed the disease.... On their side Science and Art and the knowledge of Life, although at first they served or lived in the shadow of Religion, ended by emancipating themselves, became estranged or hostile, or have even recoiled with indifference, contempt or scepticism from what seem to them the cold, barren and distant or unsubstantial and illusory heights of unreality to which metaphysical Philosophy and Religion aspire. For a time the divorce has been as complete as the one-sided intolerance of the human mind could make it and threatened even to end in a complete extinction of all attempt at a higher or a more spiritual knowledge. Yet even in the earthward life a higher knowledge is indeed the one thing that is throughout needful, and without it the lower sciences and pursuits, however fruitful, however rich, free, miraculous in the abundance of their results, become easily a sacrifice offered without due order and to false gods; corrupting, hardening in the end the heart of man, limiting his mind's horizons, they confine in a stony material imprisonment or lead to a final baffling incertitude and disillusionment. A sterile agnosticism awaits us above the brilliant phosphorescence of a half-knowledge that is still the Ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1,
312:[the sevenfold ignorance and the integral knowledge:]

   We are ignorant of the Absolute which is the source of all being and becoming; we take partial facts of being, temporal relations of the becoming for the whole truth of existence,-that is the first, the original ignorance. We are ignorant of the spaceless, timeless, immobile and immutable Self; we take the constant mobility and mutation of the cosmic becoming in Time and Space for the whole truth of existence, -that is the second, the cosmic ignorance. We are ignorant of our universal self, the cosmic existence, the cosmic consciousness, our infinite unity with all being and becoming; we take our limited egoistic mentality, vitality, corporeality for our true self and regard everything other than that as not-self,-that is the third, the egoistic ignorance. We are ignorant of our eternal becoming in Time; we take this little life in a small span of Time, in a petty field of Space, for our beginning, our middle and our end,-that is the fourth, the temporal ignorance. Even within this brief temporal becoming we are ignorant of our large and complex being, of that in us which is superconscient, subconscient, intraconscient, circumconscient to our surface becoming; we take that surface becoming with its small selection of overtly mentalised experiences for our whole existence,-that is the fifth, the psychological ignorance. We are ignorant of the true constitution of our becoming; we take the mind or life or body or any two of these or all three for our true principle or the whole account of what we are, losing sight of that which constitutes them and determines by its occult presence and is meant to determine sovereignly by its emergence their operations,-that is the sixth, the constitutional ignorance. As a result of all these ignorances, we miss the true knowledge, government and enjoyment of our life in the world; we are ignorant in our thought, will, sensations, actions, return wrong or imperfect responses at every point to the questionings of the world, wander in a maze of errors and desires, strivings and failures, pain and pleasure, sin and stumbling, follow a crooked road, grope blindly for a changing goal,-that is the seventh, the practical ignorance.

   Our conception of the Ignorance will necessarily determine our conception of the Knowledge and determine, therefore, since our life is the Ignorance at once denying and seeking after the Knowledge, the goal of human effort and the aim of the cosmic endeavour. Integral knowledge will then mean the cancelling of the sevenfold Ignorance by the discovery of what it misses and ignores, a sevenfold self-revelation within our consciousness:- it will mean [1] the knowledge of the Absolute as the origin of all things; [2] the knowledge of the Self, the Spirit, the Being and of the cosmos as the Self's becoming, the becoming of the Being, a manifestation of the Spirit; [3] the knowledge of the world as one with us in the consciousness of our true self, thus cancelling our division from it by the separative idea and life of ego; [4] the knowledge of our psychic entity and its immortal persistence in Time beyond death and earth-existence; [5] the knowledge of our greater and inner existence behind the surface; [6] the knowledge of our mind, life and body in its true relation to the self within and the superconscient spiritual and supramental being above them; [7] the knowledge, finally, of the true harmony and true use of our thought, will and action and a change of all our nature into a conscious expression of the truth of the Spirit, the Self, the Divinity, the integral spiritual Reality.

   But this is not an intellectual knowledge which can be learned and completed in our present mould of consciousness; it must be an experience, a becoming, a change of consciousness, a change of being. This brings in the evolutionary character of the Becoming and the fact that our mental ignorance is only a stage in our evolution. The integral knowledge, then, can only come by an evolution of our being and our nature, and that would seem to signify a slow process in Time such as has accompanied the other evolutionary transformations. But as against that inference there is the fact that the evolution has now become conscious and its method and steps need not be altogether of the same character as when it was subconscious in its process. The integral knowledge, since it must result from a change of consciousness, can be gained by a process in which our will and endeavour have a part, in which they can discover and apply their own steps and method: its growth in us can proceed by a conscious self-transformation. It is necessary then to see what is likely to be the principle of this new process of evolution and what are the movements of the integral knowledge that must necessarily emerge in it,-or, in other words, what is the nature of the consciousness that must be the base of the life divine and how that life may be expected to be formed or to form itself, to materialise or, as one might say, to realise.
   ~ Sri Aurobindo, The Life Divine, pg 680-683 [T1],
313:Chapter LXXXII: Epistola Penultima: The Two Ways to Reality
Cara Soror,
Do what thou wilt shall be the whole of the Law.

How very sensible of you, though I admit somewhat exacting!

You write-Will you tell me exactly why I should devote so much of my valuable time to subjects like Magick and Yoga.

That is all very well. But you ask me to put it in syllogistic form. I have no doubt this can be done, though the task seems somewhat complicated. I think I will leave it to you to construct your series of syllogisms yourself from the arguments of this letter.

In your main question the operative word is "valuable. Why, I ask, in my turn, should you consider your time valuable? It certainly is not valuable unless the universe has a meaning, and what is more, unless you know what that meaning is-at least roughly-it is millions to one that you will find yourself barking up the wrong tree.

First of all let us consider this question of the meaning of the universe. It is its own evidence to design, and that design intelligent design. There is no question of any moral significance-"one man's meat is another man's poison" and so on. But there can be no possible doubt about the existence of some kind of intelligence, and that kind is far superior to anything of which we know as human.

How then are we to explore, and finally to interpret this intelligence?

It seems to me that there are two ways and only two. Imagine for a moment that you are an orphan in charge of a guardian, inconceivably learned from your point of view.

Suppose therefore that you are puzzled by some problem suitable to your childish nature, your obvious and most simple way is to approach your guardian and ask him to enlighten you. It is clearly part of his function as guardian to do his best to help you. Very good, that is the first method, and close parallel with what we understand by the word Magick.

We are bothered by some difficulty about one of the elements-say Fire-it is therefore natural to evoke a Salamander to instruct you on the difficult point. But you must remember that your Holy Guardian Angel is not only far more fully instructed than yourself on every point that you can conceive, but you may go so far as to say that it is definitely his work, or part of his work; remembering always that he inhabits a sphere or plane which is entirely different from anything of which you are normally aware.

To attain to the Knowledge and Conversation of the Holy Guardian Angel is consequently without doubt by far the simplest way by which you can yourself approach that higher order of being.

That, then, is a clearly intelligible method of procedure. We call it Magick.

It is of course possible to strengthen the link between him and yourself so that in course of time you became capable of moving and, generally speaking, operating on that plane which is his natural habitat.

There is however one other way, and one only, as far as I can see, of reaching this state.

It is at least theoretically possible to exalt the whole of your own consciousness until it becomes as free to move on that exalted plane as it is for him. You should note, by the way, that in this case the postulation of another being is not necessary. There is no way of refuting the solipsism if you feel like that. Personally I cannot accede to its axiom. The evidence for an external universe appears to me perfectly adequate.

Still there is no extra charge for thinking on those lines if you so wish.

I have paid a great deal of attention in the course of my life to the method of exalting the human consciousness in this way; and it is really quite legitimate to identify my teaching with that of the Yogis.

I must however point out that in the course of my instruction I have given continual warnings as to the dangers of this line of research. For one thing there is no means of checking your results in the ordinary scientific sense. It is always perfectly easy to find a subjective explanation of any phenomenon; and when one considers that the greatest of all the dangers in any line of research arise from egocentric vanity, I do not think I have exceeded my duty in anything that I have said to deter students from undertaking so dangerous a course as Yoga.

It is, of course, much safer if you are in a position to pursue in the Indian Jungles, provided that your health will stand the climate and also, I must say, unless you have a really sound teacher on whom you can safely rely. But then, if we once introduce a teacher, why not go to the Fountain-head and press towards the Knowledge and conversation of the Holy Guardian Angel?

In any case your Indian teacher will ultimately direct you to seek guidance from that source, so it seems to me that you have gone to a great deal of extra trouble and incurred a great deal of unnecessary danger by not leaving yourself in the first place in the hands of the Holy Guardian Angel.

In any case there are the two methods which stand as alternatives. I do not know of any third one which can be of any use whatever. Logically, since you have asked me to be logical, there is certainly no third way; there is the external way of Magick, and the internal way of Yoga: there you have your alternatives, and there they cease.

Love is the law, love under will.

Fraternally,

666 ~ Aleister Crowley, Magick Without Tears,
314:What are these operations? They are not mere psychological self-analysis and self-observation. Such analysis, such observation are, like the process of right thought, of immense value and practically indispensable. They may even, if rightly pursued, lead to a right thought of considerable power and effectivity. Like intellectual discrimination by the process of meditative thought they will have an effect of purification; they will lead to self-knowledge of a certain kind and to the setting right of the disorders of the soul and the heart and even of the disorders of the understanding. Self-knowledge of all kinds is on the straight path to the knowledge of the real Self. The Upanishad tells us that the Self-existent has so set the doors of the soul that they turn outwards and most men look outward into the appearances of things; only the rare soul that is ripe for a calm thought and steady wisdom turns its eye inward, sees the Self and attains to immortality. To this turning of the eye inward psychological self-observation and analysis is a great and effective introduction.We can look into the inward of ourselves more easily than we can look into the inward of things external to us because there, in things outside us, we are in the first place embarrassed by the form and secondly we have no natural previous experience of that in them which is other than their physical substance. A purified or tranquillised mind may reflect or a powerful concentration may discover God in the world, the Self in Nature even before it is realised in ourselves, but this is rare and difficult. (2) And it is only in ourselves that we can observe and know the process of the Self in its becoming and follow the process by which it draws back into self-being. Therefore the ancient counsel, know thyself, will always stand as the first word that directs us towards the knowledge. Still, psychological self-knowledge is only the experience of the modes of the Self, it is not the realisation of the Self in its pure being.
   The status of knowledge, then, which Yoga envisages is not merely an intellectual conception or clear discrimination of the truth, nor is it an enlightened psychological experience of the modes of our being. It is a "realisation", in the full sense of the word; it is the making real to ourselves and in ourselves of the Self, the transcendent and universal Divine, and it is the subsequent impossibility of viewing the modes of being except in the light of that Self and in their true aspect as its flux of becoming under the psychical and physical conditions of our world-existence. This realisation consists of three successive movements, internal vision, complete internal experience and identity.
   This internal vision, dr.s.t.i, the power so highly valued by the ancient sages, the power which made a man a Rishi or Kavi and no longer a mere thinker, is a sort of light in the soul by which things unseen become as evident and real to it-to the soul and not merely to the intellect-as do things seen to the physical eye. In the physical world there are always two forms of knowledge, the direct and the indirect, pratyaks.a, of that which is present to the eyes, and paroks.a, of that which is remote from and beyond our vision. When the object is beyond our vision, we are necessarily obliged to arrive at an idea of it by inference, imagination, analogy, by hearing the descriptions of others who have seen it or by studying pictorial or other representations of it if these are available. By putting together all these aids we can indeed arrive at a more or less adequate idea or suggestive image of the object, but we do not realise the thing itself; it is not yet to us the grasped reality, but only our conceptual representation of a reality. But once we have seen it with the eyes,-for no other sense is adequate,-we possess, we realise; it is there secure in our satisfied being, part of ourselves in knowledge. Precisely the same rule holds good of psychical things and of he Self. We may hear clear and luminous teachings about the Self from philosophers or teachers or from ancient writings; we may by thought, inference, imagination, analogy or by any other available means attempt to form a mental figure or conception of it; we may hold firmly that conception in our mind and fix it by an entire and exclusive concentration;3 but we have not yet realised it, we have not seen God. It is only when after long and persistent concentration or by other means the veil of the mind is rent or swept aside, only when a flood of light breaks over the awakened mentality, jyotirmaya brahman, and conception gives place to a knowledge-vision in which the Self is as present, real, concrete as a physical object to the physical eye, that we possess in knowledge; for we have seen. After that revelation, whatever fadings of the light, whatever periods of darkness may afflict the soul, it can never irretrievably lose what it has once held. The experience is inevitably renewed and must become more frequent till it is constant; when and how soon depends on the devotion and persistence with which we insist on the path and besiege by our will or our love the hidden Deity.
   (2) And it is only in ourselves that we can observe and know the 2 In one respect, however, it is easier, because in external things we are not so much hampered by the sense of the limited ego as in ourselves; one obstacle to the realisation of God is therefore removed.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Status of Knowledge,
315:[an Integral conception of the Divine :::
   But on that which as yet we know not how shall we concentrate? And yet we cannot know the Divine unless we have achieved this concentration of our being upon him. A concentration which culminates in a living realisation and the constant sense of the presence of the One in ourselves and in all of which we are aware, is what we mean in Yoga by knowledge and the effort after knowledge. It is not enough to devote ourselves by the reading of Scriptures or by the stress of philosophical reasoning to an intellectual understanding of the Divine; for at the end of our long mental labour we might know all that has been said of the Eternal, possess all that can be thought about the Infinite and yet we might not know him at all. This intellectual preparation can indeed be the first stage in a powerful Yoga, but it is not indispensable : it is not a step which all need or can be called upon to take. Yoga would be impossible, except for a very few, if the intellectual figure of knowledge arrived at by the speculative or meditative Reason were its indispensable condition or a binding preliminary. All that the Light from above asks of us that it may begin its work is a call from the soul and a sufficient point of support in the mind. This support can be reached through an insistent idea of the Divine in the thought, a corresponding will in the dynamic parts, an aspiration, a faith, a need in the heart. Any one of these may lead or predominate, if all cannot move in unison or in an equal rhythm. The idea may be and must in the beginning be inadequate; the aspiration may be narrow and imperfect, the faith poorly illumined or even, as not surely founded on the rock of knowledge, fluctuating, uncertain, easily diminished; often even it may be extinguished and need to be lit again with difficulty like a torch in a windy pass. But if once there is a resolute self-consecration from deep within, if there is an awakening to the soul's call, these inadequate things can be a sufficient instrument for the divine purpose. Therefore the wise have always been unwilling to limit man's avenues towards God; they would not shut against his entry even the narrowest portal, the lowest and darkest postern, the humblest wicket-gate. Any name, any form, any symbol, any offering has been held to be sufficient if there is the consecration along with it; for the Divine knows himself in the heart of the seeker and accepts the sacrifice.
   But still the greater and wider the moving idea-force behind the consecration, the better for the seeker; his attainment is likely to be fuller and more ample. If we are to attempt an integral Yoga, it will be as well to start with an idea of the Divine that is itself integral. There should be an aspiration in the heart wide enough for a realisation without any narrow limits. Not only should we avoid a sectarian religious outlook, but also all onesided philosophical conceptions which try to shut up the Ineffable in a restricting mental formula. The dynamic conception or impelling sense with which our Yoga can best set out would be naturally the idea, the sense of a conscious all-embracing but all-exceeding Infinite. Our uplook must be to a free, all-powerful, perfect and blissful One and Oneness in which all beings move and live and through which all can meet and become one. This Eternal will be at once personal and impersonal in his self-revelation and touch upon the soul. He is personal because he is the conscious Divine, the infinite Person who casts some broken reflection of himself in the myriad divine and undivine personalities of the universe. He is impersonal because he appears to us as an infinite Existence, Consciousness and Ananda and because he is the fount, base and constituent of all existences and all energies, -the very material of our being and mind and life and body, our spirit and our matter. The thought, concentrating on him, must not merely understand in an intellectual form that he exists, or conceive of him as an abstraction, a logical necessity; it must become a seeing thought able to meet him here as the Inhabitant in all, realise him in ourselves, watch and take hold on the movement of his forces. He is the one Existence: he is the original and universal Delight that constitutes all things and exceeds them: he is the one infinite Consciousness that composes all consciousnesses and informs all their movements; he is the one illimitable Being who sustains all action and experience; his will guides the evolution of things towards their yet unrealised but inevitable aim and plenitude. To him the heart can consecrate itself, approach him as the supreme Beloved, beat and move in him as in a universal sweetness of Love and a living sea of Delight. For his is the secret Joy that supports the soul in all its experiences and maintains even the errant ego in its ordeals and struggles till all sorrow and suffering shall cease. His is the Love and the Bliss of the infinite divine Lover who is drawing all things by their own path towards his happy oneness. On him the Will can unalterably fix as the invisible Power that guides and fulfils it and as the source of its strength. In the impersonality this actuating Power is a self-illumined Force that contains all results and calmly works until it accomplishes, in the personality an all wise and omnipotent Master of the Yoga whom nothing can prevent from leading it to its goal. This is the faith with which the seeker has to begin his seeking and endeavour; for in all his effort here, but most of all in his effort towards the Unseen, mental man must perforce proceed by faith. When the realisation comes, the faith divinely fulfilled and completed will be transformed into an eternal flame of knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration, 82-83 [T1],
316: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
317:
   Why do we forget our dreams?


Because you do not dream always at the same place. It is not always the same part of your being that dreams and it is not at the same place that you dream. If you were in conscious, direct, continuous communication with all the parts of your being, you would remember all your dreams. But very few parts of the being are in communication.

   For example, you have a dream in the subtle physical, that is to say, quite close to the physical. Generally, these dreams occur in the early hours of the morning, that is between four and five o'clock, at the end of the sleep. If you do not make a sudden movement when you wake up, if you remain very quiet, very still and a little attentive - quietly attentive - and concentrated, you will remember them, for the communication between the subtle physical and the physical is established - very rarely is there no communication.

   Now, dreams are mostly forgotten because you have a dream while in a certain state and then pass into another. For instance, when you sleep, your body is asleep, your vital is asleep, but your mind is still active. So your mind begins to have dreams, that is, its activity is more or less coordinated, the imagination is very active and you see all kinds of things, take part in extraordinary happenings.... After some time, all that calms down and the mind also begins to doze. The vital that was resting wakes up; it comes out of the body, walks about, goes here and there, does all kinds of things, reacts, sometimes fights, and finally eats. It does all kinds of things. The vital is very adventurous. It watches. When it is heroic it rushes to save people who are in prison or to destroy enemies or it makes wonderful discoveries. But this pushes back the whole mental dream very far behind. It is rubbed off, forgotten: naturally you cannot remember it because the vital dream takes its place. But if you wake up suddenly at that moment, you remember it. There are people who have made the experiment, who have got up at certain fixed hours of the night and when they wake up suddenly, they do remember. You must not move brusquely, but awake in the natural course, then you remember.

   After a time, the vital having taken a good stroll, needs to rest also, and so it goes into repose and quietness, quite tired at the end of all kinds of adventures. Then something else wakes up. Let us suppose that it is the subtle physical that goes for a walk. It starts moving and begins wandering, seeing the rooms and... why, this thing that was there, but it has come here and that other thing which was in that room is now in this one, and so on. If you wake up without stirring, you remembeR But this has pushed away far to the back of the consciousness all the stories of the vital. They are forgotten and so you cannot recollect your dreams. But if at the time of waking up you are not in a hurry, you are not obliged to leave your bed, on the contrary you can remain there as long as you wish, you need not even open your eyes; you keep your head exactly where it was and you make yourself like a tranquil mirror within and concentrate there. You catch just a tiny end of the tail of your dream. You catch it and start pulling gently, without stirring in the least. You begin pulling quite gently, and then first one part comes, a little later another. You go backward; the last comes up first. Everything goes backward, slowly, and suddenly the whole dream reappears: "Ah, there! it was like that." Above all, do not jump up, do not stir; you repeat the dream to yourself several times - once, twice - until it becomes clear in all its details. Once that dream is settled, you continue not to stir, you try to go further in, and suddenly you catch the tail of something else. It is more distant, more vague, but you can still seize it. And here also you hang on, get hold of it and pull, and you see that everything changes and you enter another world; all of a sudden you have an extraordinary adventure - it is another dream. You follow the same process. You repeat the dream to yourself once, twice, until you are sure of it. You remain very quiet all the time. Then you begin to penetrate still more deeply into yourself, as though you were going in very far, very far; and again suddenly you see a vague form, you have a feeling, a sensation... like a current of air, a slight breeze, a little breath; and you say, "Well, well...." It takes a form, it becomes clear - and the third category comes. You must have a lot of time, a lot of patience, you must be very quiet in your mind and body, very quiet, and you can tell the story of your whole night from the end right up to the beginning.

   Even without doing this exercise which is very long and difficult, in order to recollect a dream, whether it be the last one or the one in the middle that has made a violent impression on your being, you must do what I have said when you wake up: take particular care not even to move your head on the pillow, remain absolutely still and let the dream return.

   Some people do not have a passage between one state and another, there is a little gap and so they leap from one to the other; there is no highway passing through all the states of being with no break of the consciousness. A small dark hole, and you do not remember. It is like a precipice across which one has to extend the consciousness. To build a bridge takes a very long time; it takes much longer than building a physical bridge.... Very few people want to and know how to do it. They may have had magnificent activities, they do not remember them or sometimes only the last, the nearest, the most physical activity, with an uncoordinated movement - dreams having no sense.

   But there are as many different kinds of nights and sleep as there are different days and activities. There are not many days that are alike, each day is different. The days are not the same, the nights are not the same. You and your friends are doing apparently the same thing, but for each one it is very different. And each one must have his own procedure.

   Why are two dreams never alike?

Because all things are different. No two minutes are alike in the universe and it will be so till the end of the universe, no two minutes will ever be alike. And men obstinately want to make rules! One must do this and not that.... Well! we must let people please themselves.

   You could have put to me a very interesting question: "Why am I fourteen years old today?" Intelligent people will say: "It is because it is the fourteenth year since you were born." That is the answer of someone who believes himself to be very intelligent. But there is another reason. I shall tell this to you alone.... I have drowned you all sufficiently well! Now you must begin to learn swimming!

   ~ The Mother, Questions And Answers 1953, 36?,
318: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],
319:Chapter 18 - Trapped in a Dream

(A guy is playing a pinball machine, seemingly the same guy who rode with him in the back of the boat car. This part is played by Richard Linklater, aka, the director.)

Hey, man.

Hey.

Weren't you in a boat car? You know, the guy, the guy with the hat? He gave me a ride in his car, or boat thing, and you were in the back seat with me?

I mean, I'm not saying that you don't know what you're talking about, but I don't know what you're talking about.

No, you see, you guys let me off at this really specific spot that you gave him directions to let me off at, I get out, and end up getting hit by a car, but then, I just woke up because I was dreaming, and later than that, I found out that I was still dreaming, dreaming that I'd woken up.

Oh yeah, those are called false awakenings. I used to have those all the time.

Yeah, but I'm still in it now. I, I can't get out of it. It's been going on forever, I keep waking up, but, but I'm just waking up into another dream. I'm starting to get creeped out, too. Like I'm talking to dead people. This woman on TV's telling me about how death is this dreamtime that exists outside of life. I mean, (desperate sigh) I'm starting to think that I'm dead.

I'm gonna tell you about a dream I once had. I know that's, when someone says that, then usually you're in for a very boring next few minutes, and you might be, but it sounds like, you know, what else are you going to do, right? Anyway, I read this essay by Philip K. Dick.

What, you read it in your dream?

No, no. I read it before the dream. It was the preamble to the dream. It was about that book, um Flow My Tears the Policeman Said. You know that one?

Uh, yeah yeah, he won an award for that one.

Right, right. That's the one he wrote really fast. It just like flowed right out of him. He felt he was sort of channeling it, or something. But anyway, about four years after it was published, he was at this party, and he met this woman who had the same name as the woman character in the book. And she had a boyfriend with the same name as the boyfriend character in the book, and she was having an affair with this guy, the chief of police, and he had the same name as the chief of police in his book. So she's telling him all of this stuff from her life, and everything she's saying is right out of his book. So that's totally freaking him out, but, what can he do?

And then shortly after that, he was going to mail a letter, and he saw this kind of, um, you know, dangerous, shady looking guy standing by his car, but instead of avoiding him, which he says he would have usually done, he just walked right up to him and said, "Can I help you?" And the guy said, "Yeah. I, I ran out of gas." So he pulls out his wallet, and he hands him some money, which he says he never would have done, and then he gets home and thinks, wait a second, this guy, you know, he can't get to a gas station, he's out of gas. So he gets back in his car, he goes and finds the guy, takes him to the gas station, and as he's pulling up at the gas station, he realizes, "Hey, this is in my book too. This exact station, this exact guy. Everything."

So this whole episode is kind of creepy, right? And he's telling his priest about it, you know, describing how he wrote this book, and then four years later all these things happened to him. And as he's telling it to him, the priest says, "That's the Book of Acts. You're describing the Book of Acts." And he's like, "I've never read the Book of Acts." So he, you know, goes home and reads the Book of Acts, and it's like uncanny. Even the characters' names are the same as in the Bible. And the Book of Acts takes place in 50 A.D., when it was written, supposedly. So Philip K. Dick had this theory that time was an illusion and that we were all actually in 50 A.D., and the reason he had written this book was that he had somehow momentarily punctured through this illusion, this veil of time, and what he had seen there was what was going on in the Book of Acts.

And he was really into Gnosticism, and this idea that this demiurge, or demon, had created this illusion of time to make us forget that Christ was about to return, and the kingdom of God was about to arrive. And that we're all in 50 A.D., and there's someone trying to make us forget that God is imminent. And that's what time is. That's what all of history is. It's just this kind of continuous, you know, daydream, or distraction.

And so I read that, and I was like, well that's weird. And than that night I had a dream and there was this guy in the dream who was supposed to be a psychic. But I was skeptical. I was like, you know, he's not really a psychic, you know I'm thinking to myself. And then suddenly I start floating, like levitating, up to the ceiling. And as I almost go through the roof, I'm like, "Okay, Mr. Psychic. I believe you. You're a psychic. Put me down please." And I float down, and as my feet touch the ground, the psychic turns into this woman in a green dress. And this woman is Lady Gregory.

Now Lady Gregory was Yeats' patron, this, you know, Irish person. And though I'd never seen her image, I was just sure that this was the face of Lady Gregory. So we're walking along, and Lady Gregory turns to me and says, "Let me explain to you the nature of the universe. Now Philip K. Dick is right about time, but he's wrong that it's 50 A.D. Actually, there's only one instant, and it's right now, and it's eternity. And it's an instant in which God is posing a question, and that question is basically, 'Do you want to, you know, be one with eternity? Do you want to be in heaven?' And we're all saying, 'No thank you. Not just yet.' And so time is actually just this constant saying 'No' to God's invitation. I mean that's what time is. I mean, and it's no more 50 A.D. than it's two thousand and one. And there's just this one instant, and that's what we're always in."

And then she tells me that actually this is the narrative of everyone's life. That, you know, behind the phenomenal difference, there is but one story, and that's the story of moving from the "no" to the "yes." All of life is like, "No thank you. No thank you. No thank you." then ultimately it's, "Yes, I give in. Yes, I accept. Yes, I embrace." I mean, that's the journey. I mean, everyone gets to the "yes" in the end, right?

Right.

So we continue walking, and my dog runs over to me. And so I'm petting him, really happy to see him, you know, he's been dead for years. So I'm petting him and I realize there's this kind of gross oozing stuff coming out of his stomach. And I look over at Lady Gregory, and she sort of coughs. She's like [cough] [cough] "Oh, excuse me." And there's vomit, like dribbling down her chin, and it smells really bad. And I think, "Well, wait a second, that's not just the smell of vomit," which is, doesn't smell very good, "that's the smell of like dead person vomit." You know, so it's like doubly foul. And then I realize I'm actually in the land of the dead, and everyone around me is dead. My dog had been dead for over ten years, Lady Gregory had been dead a lot longer than that. When I finally woke up, I was like, whoa, that wasn't a dream, that was a visitation to this real place, the land of the dead.

So what happened? I mean how did you finally get out of it?

Oh man. It was just like one of those like life altering experiences. I mean I could never really look at the world the same way again, after that.

Yeah, but I mean like how did you, how did you finally get out of the dream? See, that's my problem. I'm like trapped. I keep, I keep thinking that I'm waking up, but I'm still in a dream. It seems like it's going on forever. I can't get out of it, and I want to wake up for real. How do you really wake up?

I don't know, I don't know. I'm not very good at that anymore. But, um, if that's what you're thinking, I mean you, you probably should. I mean, you know if you can wake up, you should, because you know someday, you know, you won't be able to. So just, um ... But it's easy. You know. Just, just wake up. ~ Waking Life,
320:[The Gods and Their Worlds]

   [...] According to traditions and occult schools, all these zones of realities, these planes of realities have got different names; they have been classified in a different way, but there is an essential analogy, and if you go back far enough into the traditions, you see only the words changing according to the country and the language. Even now, the experiences of Western occultists and those of Eastern occultists offer great similarities. All who set out on the discovery of these invisible worlds and make a report of what they saw, give a very similar description, whether they be from here or there; they use different words, but the experience is very similar and the handling of forces is the same.

   This knowledge of the occult worlds is based on the existence of subtle bodies and of subtle worlds corresponding to those bodies. They are what the psychological method calls "states of consciousness", but these states of consciousness really correspond to worlds. The occult procedure consists then in being aware of these various inner states of being or subtle bodies and in becoming sufficiently a master of them so as to be able to go out of them successively, one after another. There is indeed a whole scale of subtleties, increasing or decreasing according to the direction in which you go, and the occult procedure consists in going out of a denser body into a subtler body and so on again, up to the most ethereal regions. You go, by successive exteriorisations, into bodies or worlds more and more subtle. It is somewhat as if every time you passed into another dimension. The fourth dimension of the physicists is nothing but the scientific transcription of an occult knowledge. To give another image, one can say that the physical body is at the centre - it is the most material, the densest and also the smallest - and the inner bodies, more subtle, overflow more and more the central physical body; they pass through it, extending themselves farther and farther, like water evaporating from a porous vase and forming a kind of steam all around. And the greater the subtlety, the more the extension tends to unite with that of the universe: one ends by universalising oneself. And it is altogether a concrete process which gives an objective experience of invisible worlds and even enables one to act in these worlds.

   There are, then, only a very small number of people in the West who know that these gods are not merely subjective and imaginary - more or less wildly imaginary - but that they correspond to a universal truth.

   All these regions, all these domains are filled with beings who exist, each in its own domain, and if you are awake and conscious on a particular plane - for instance, if on going out of a more material body you awake on some higher plane, you have the same relation with the things and people of that plane as you had with the things and people of the material world. That is to say, there exists an entirely objective relation that has nothing to do with the idea you may have of these things. Naturally, the resemblance is greater and greater as you approach the physical world, the material world, and there even comes a time when the one region has a direct action upon the other. In any case, in what Sri Aurobindo calls the overmental worlds, you will find a concrete reality absolutely independent of your personal experience; you go back there and again find the same things, with the differences that have occurred during your absence. And you have relations with those beings that are identical with the relations you have with physical beings, with this difference that the relation is more plastic, supple and direct - for example, there is the capacity to change the external form, the visible form, according to the inner state you are in. But you can make an appointment with someone and be at the appointed place and find the same being again, with certain differences that have come about during your absence; it is entirely concrete with results entirely concrete.

   One must have at least a little of this experience in order to understand these things. Otherwise, those who are convinced that all this is mere human imagination and mental formation, who believe that these gods have such and such a form because men have thought them to be like that, and that they have certain defects and certain qualities because men have thought them to be like that - all those who say that God is made in the image of man and that he exists only in human thought, all these will not understand; to them this will appear absolutely ridiculous, madness. One must have lived a little, touched the subject a little, to know how very concrete the thing is.

   Naturally, children know a good deal if they have not been spoilt. There are so many children who return every night to the same place and continue to live the life they have begun there. When these faculties are not spoilt with age, you can keep them with you. At a time when I was especially interested in dreams, I could return exactly to a place and continue a work that I had begun: supervise something, for example, set something in order, a work of organisation or of discovery, of exploration. You go until you reach a certain spot, as you would go in life, then you take a rest, then you return and begin again - you begin the work at the place where you left off and you continue it. And you perceive that there are things which are quite independent of you, in the sense that changes of which you are not at all the author, have taken place automatically during your absence.

   But for this, you must live these experiences yourself, you must see them yourself, live them with sufficient sincerity and spontaneity in order to see that they are independent of any mental formation. For you can do the opposite also, and deepen the study of the action of mental formation upon events. This is very interesting, but it is another domain. And this study makes you very careful, very prudent, because you become aware of how far you can delude yourself. So you must study both, the dream and the occult reality, in order to see what is the essential difference between the two. The one depends upon us; the other exists in itself; entirely independent of the thought that we have of it.

   When you have worked in that domain, you recognise in fact that once a subject has been studied and something has been learnt mentally, it gives a special colour to the experience; the experience may be quite spontaneous and sincere, but the simple fact that the subject was known and studied lends a particular quality. Whereas if you had learnt nothing about the question, if you knew nothing at all, the transcription would be completely spontaneous and sincere when the experience came; it would be more or less adequate, but it would not be the outcome of a previous mental formation.

   Naturally, this occult knowledge or this experience is not very frequent in the world, because in those who do not have a developed inner life, there are veritable gaps between the external consciousness and the inmost consciousness; the linking states of being are missing and they have to be constructed. So when people enter there for the first time, they are bewildered, they have the impression they have fallen into the night, into nothingness, into non-being!

   I had a Danish friend, a painter, who was like that. He wanted me to teach him how to go out of the body; he used to have interesting dreams and thought that it would be worth the trouble to go there consciously. So I made him "go out" - but it was a frightful thing! When he was dreaming, a part of his mind still remained conscious, active, and a kind of link existed between this active part and his external being; then he remembered some of his dreams, but it was a very partial phenomenon. And to go out of one's body means to pass gradually through all the states of being, if one does the thing systematically. Well, already in the subtle physical, one is almost de-individualised, and when one goes farther, there remains nothing, for nothing is formed or individualised.

   Thus, when people are asked to meditate or told to go within, to enter into themselves, they are in agony - naturally! They have the impression that they are vanishing. And with reason: there is nothing, no consciousness!

   These things that appear to us quite natural and evident, are, for people who know nothing, wild imagination. If, for example, you transplant these experiences or this knowledge to the West, well, unless you have been frequenting the circles of occultists, they stare at you with open eyes. And when you have turned your back, they hasten to say, "These people are cranks!" Now to come back to the gods and conclude. It must be said that all those beings who have never had an earthly existence - gods or demons, invisible beings and powers - do not possess what the Divine has put into man: the psychic being. And this psychic being gives to man true love, charity, compassion, a deep kindness, which compensate for all his external defects.

   In the gods there is no fault because they live according to their own nature, spontaneously and without constraint: as gods, it is their manner of being. But if you take a higher point of view, if you have a higher vision, a vision of the whole, you see that they lack certain qualities that are exclusively human. By his capacity of love and self-giving, man can have as much power as the gods and even more, when he is not egoistic, when he has surmounted his egoism.

   If he fulfils the required condition, man is nearer to the Supreme than the gods are. He can be nearer. He is not so automatically, but he has the power to be so, the potentiality.

   If human love manifested itself without mixture, it would be all-powerful. Unfortunately, in human love there is as much love of oneself as of the one loved; it is not a love that makes you forget yourself. - 4 November 1958

   ~ The Mother, Words Of The Mother III, 355
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321:The Supreme Discovery
   IF WE want to progress integrally, we must build within our conscious being a strong and pure mental synthesis which can serve us as a protection against temptations from outside, as a landmark to prevent us from going astray, as a beacon to light our way across the moving ocean of life.
   Each individual should build up this mental synthesis according to his own tendencies and affinities and aspirations. But if we want it to be truly living and luminous, it must be centred on the idea that is the intellectual representation symbolising That which is at the centre of our being, That which is our life and our light.
   This idea, expressed in sublime words, has been taught in various forms by all the great Instructors in all lands and all ages.
   The Self of each one and the great universal Self are one. Since all that is exists from all eternity in its essence and principle, why make a distinction between the being and its origin, between ourselves and what we place at the beginning?
   The ancient traditions rightly said:
   "Our origin and ourselves, our God and ourselves are one."
   And this oneness should not be understood merely as a more or less close and intimate relationship of union, but as a true identity.
   Thus, when a man who seeks the Divine attempts to reascend by degrees towards the inaccessible, he forgets that all his knowledge and all his intuition cannot take him one step forward in this infinite; neither does he know that what he wants to attain, what he believes to be so far from him, is within him.
   For how could he know anything of the origin until he becomes conscious of this origin in himself?
   It is by understanding himself, by learning to know himself, that he can make the supreme discovery and cry out in wonder like the patriarch in the Bible, "The house of God is here and I knew it not."
   That is why we must express that sublime thought, creatrix of the material worlds, and make known to all the word that fills the heavens and the earth, "I am in all things and all beings."When all shall know this, the promised day of great transfigurations will be at hand. When in each atom of Matter men shall recognise the indwelling thought of God, when in each living creature they shall perceive some hint of a gesture of God, when each man can see God in his brother, then dawn will break, dispelling the darkness, the falsehood, the ignorance, the error and suffering that weigh upon all Nature. For, "all Nature suffers and laments as she awaits the revelation of the Sons of God."
   This indeed is the central thought epitomising all others, the thought which should be ever present to our remembrance as the sun that illumines all life.
   That is why I remind you of it today. For if we follow our path bearing this thought in our hearts like the rarest jewel, the most precious treasure, if we allow it to do its work of illumination and transfiguration within us, we shall know that it lives in the centre of all beings and all things, and in it we shall feel the marvellous oneness of the universe.
   Then we shall understand the vanity and childishness of our meagre satisfactions, our foolish quarrels, our petty passions, our blind indignations. We shall see the dissolution of our little faults, the crumbling of the last entrenchments of our limited personality and our obtuse egoism. We shall feel ourselves being swept along by this sublime current of true spirituality which will deliver us from our narrow limits and bounds.
   The individual Self and the universal Self are one; in every world, in every being, in every thing, in every atom is the Divine Presence, and man's mission is to manifest it.
   In order to do that, he must become conscious of this Divine Presence within him. Some individuals must undergo a real apprenticeship in order to achieve this: their egoistic being is too all-absorbing, too rigid, too conservative, and their struggles against it are long and painful. Others, on the contrary, who are more impersonal, more plastic, more spiritualised, come easily into contact with the inexhaustible divine source of their being.But let us not forget that they too should devote themselves daily, constantly, to a methodical effort of adaptation and transformation, so that nothing within them may ever again obscure the radiance of that pure light.
   But how greatly the standpoint changes once we attain this deeper consciousness! How understanding widens, how compassion grows!
   On this a sage has said:
   "I would like each one of us to come to the point where he perceives the inner God who dwells even in the vilest of human beings; instead of condemning him we would say, 'Arise, O resplendent Being, thou who art ever pure, who knowest neither birth nor death; arise, Almighty One, and manifest thy nature.'"
   Let us live by this beautiful utterance and we shall see everything around us transformed as if by miracle.
   This is the attitude of true, conscious and discerning love, the love which knows how to see behind appearances, understand in spite of words, and which, amid all obstacles, is in constant communion with the depths.
   What value have our impulses and our desires, our anguish and our violence, our sufferings and our struggles, all these inner vicissitudes unduly dramatised by our unruly imagination - what value do they have before this great, this sublime and divine love bending over us from the innermost depths of our being, bearing with our weaknesses, rectifying our errors, healing our wounds, bathing our whole being with its regenerating streams?
   For the inner Godhead never imposes herself, she neither demands nor threatens; she offers and gives herself, conceals and forgets herself in the heart of all beings and things; she never accuses, she neither judges nor curses nor condemns, but works unceasingly to perfect without constraint, to mend without reproach, to encourage without impatience, to enrich each one with all the wealth he can receive; she is the mother whose love bears fruit and nourishes, guards and protects, counsels and consoles; because she understands everything, she can endure everything, excuse and pardon everything, hope and prepare for everything; bearing everything within herself, she owns nothing that does not belong to all, and because she reigns over all, she is the servant of all; that is why all, great and small, who want to be kings with her and gods in her, become, like her, not despots but servitors among their brethren.
   How beautiful is this humble role of servant, the role of all who have been revealers and heralds of the God who is within all, of the Divine Love that animates all things....
   And until we can follow their example and become true servants even as they, let us allow ourselves to be penetrated and transformed by this Divine Love; let us offer Him, without reserve, this marvellous instrument, our physical organism. He shall make it yield its utmost on every plane of activity.
   To achieve this total self-consecration, all means are good, all methods have their value. The one thing needful is to persevere in our will to attain this goal. For then everything we study, every action we perform, every human being we meet, all come to bring us an indication, a help, a light to guide us on the path.
   Before I close, I shall add a few pages for those who have already made apparently fruitless efforts, for those who have encountered the pitfalls on the way and seen the measure of their weakness, for those who are in danger of losing their self-confidence and courage. These pages, intended to rekindle hope in the hearts of those who suffer, were written by a spiritual worker at a time when ordeals of every kind were sweeping down on him like purifying flames.
   You who are weary, downcast and bruised, you who fall, who think perhaps that you are defeated, hear the voice of a friend. He knows your sorrows, he has shared them, he has suffered like you from the ills of the earth; like you he has crossed many deserts under the burden of the day, he has known thirst and hunger, solitude and abandonment, and the cruellest of all wants, the destitution of the heart. Alas! he has known too the hours of doubt, the errors, the faults, the failings, every weakness.
   But he tells you: Courage! Hearken to the lesson that the rising sun brings to the earth with its first rays each morning. It is a lesson of hope, a message of solace.
   You who weep, who suffer and tremble, who dare not expect an end to your ills, an issue to your pangs, behold: there is no night without dawn and the day is about to break when darkness is thickest; there is no mist that the sun does not dispel, no cloud that it does not gild, no tear that it will not dry one day, no storm that is not followed by its shining triumphant bow; there is no snow that it does not melt, nor winter that it does not change into radiant spring.
   And for you too, there is no affliction which does not bring its measure of glory, no distress which cannot be transformed into joy, nor defeat into victory, nor downfall into higher ascension, nor solitude into radiating centre of life, nor discord into harmony - sometimes it is a misunderstanding between two minds that compels two hearts to open to mutual communion; lastly, there is no infinite weakness that cannot be changed into strength. And it is even in supreme weakness that almightiness chooses to reveal itself!
   Listen, my little child, you who today feel so broken, so fallen perhaps, who have nothing left, nothing to cover your misery and foster your pride: never before have you been so great! How close to the summits is he who awakens in the depths, for the deeper the abyss, the more the heights reveal themselves!
   Do you not know this, that the most sublime forces of the vasts seek to array themselves in the most opaque veils of Matter? Oh, the sublime nuptials of sovereign love with the obscurest plasticities, of the shadow's yearning with the most royal light!
   If ordeal or fault has cast you down, if you have sunk into the nether depths of suffering, do not grieve - for there indeed the divine love and the supreme blessing can reach you! Because you have passed through the crucible of purifying sorrows, the glorious ascents are yours.
   You are in the wilderness: then listen to the voices of the silence. The clamour of flattering words and outer applause has gladdened your ears, but the voices of the silence will gladden your soul and awaken within you the echo of the depths, the chant of divine harmonies!
   You are walking in the depths of night: then gather the priceless treasures of the night. In bright sunshine, the ways of intelligence are lit, but in the white luminosities of the night lie the hidden paths of perfection, the secret of spiritual riches.
   You are being stripped of everything: that is the way towards plenitude. When you have nothing left, everything will be given to you. Because for those who are sincere and true, from the worst always comes the best.
   Every grain that is sown in the earth produces a thousand. Every wing-beat of sorrow can be a soaring towards glory.
   And when the adversary pursues man relentlessly, everything he does to destroy him only makes him greater.
   Hear the story of the worlds, look: the great enemy seems to triumph. He casts the beings of light into the night, and the night is filled with stars. He rages against the cosmic working, he assails the integrity of the empire of the sphere, shatters its harmony, divides and subdivides it, scatters its dust to the four winds of infinity, and lo! the dust is changed into a golden seed, fertilising the infinite and peopling it with worlds which now gravitate around their eternal centre in the larger orbit of space - so that even division creates a richer and deeper unity, and by multiplying the surfaces of the material universe, enlarges the empire that it set out to destroy.
   Beautiful indeed was the song of the primordial sphere cradled in the bosom of immensity, but how much more beautiful and triumphant is the symphony of the constellations, the music of the spheres, the immense choir that fills the heavens with an eternal hymn of victory!
   Hear again: no state was ever more precarious than that of man when he was separated on earth from his divine origin. Above him stretched the hostile borders of the usurper, and at his horizon's gates watched jailers armed with flaming swords. Then, since he could climb no more to the source of life, the source arose within him; since he could no more receive the light from above, the light shone forth at the very centre of his being; since he could commune no more with the transcendent love, that love offered itself in a holocaust and chose each terrestrial being, each human self as its dwelling-place and sanctuary.
   That is how, in this despised and desolate but fruitful and blessed Matter, each atom contains a divine thought, each being carries within him the Divine Inhabitant. And if no being in all the universe is as frail as man, neither is any as divine as he!
   In truth, in truth, in humiliation lies the cradle of glory! 28 April 1912 ~ The Mother, Words Of Long Ago, The Supreme Discovery,
322:One little picture in this book, the Magic Locket, was drawn by 'Miss Alice Havers.' I did not state this on the title-page, since it seemed only due, to the artist of all these (to my mind) wonderful pictures, that his name should stand there alone.
The descriptions, of Sunday as spent by children of the last generation, are quoted verbatim from a speech made to me by a child-friend and a letter written to me by a lady-friend.
The Chapters, headed 'Fairy Sylvie' and 'Bruno's Revenge,' are a reprint, with a few alterations, of a little fairy-tale which I wrote in the year 1867, at the request of the late Mrs. Gatty, for 'Aunt Judy's Magazine,' which she was then editing.
It was in 1874, I believe, that the idea first occurred to me of making it the nucleus of a longer story.
As the years went on, I jotted down, at odd moments, all sorts of odd ideas, and fragments of dialogue, that occurred to me--who knows how?--with a transitory suddenness that left me no choice but either to record them then and there, or to abandon them to oblivion. Sometimes one could trace to their source these random flashes of thought--as being suggested by the book one was reading, or struck out from the 'flint' of one's own mind by the 'steel' of a friend's chance remark but they had also a way of their own, of occurring, a propos of nothing --specimens of that hopelessly illogical phenomenon, 'an effect without a cause.' Such, for example, was the last line of 'The Hunting of the Snark,' which came into my head (as I have already related in 'The Theatre' for April, 1887) quite suddenly, during a solitary walk: and such, again, have been passages which occurred in dreams, and which I cannot trace to any antecedent cause whatever. There are at least two instances of such dream-suggestions in this book--one, my Lady's remark, 'it often runs in families, just as a love for pastry does', the other, Eric Lindon's badinage about having been in domestic service.

And thus it came to pass that I found myself at last in possession of a huge unwieldy mass of litterature--if the reader will kindly excuse the spelling --which only needed stringing together, upon the thread of a consecutive story, to constitute the book I hoped to write. Only! The task, at first, seemed absolutely hopeless, and gave me a far clearer idea, than I ever had before, of the meaning of the word 'chaos': and I think it must have been ten years, or more, before I had succeeded in classifying these odds-and-ends sufficiently to see what sort of a story they indicated: for the story had to grow out of the incidents, not the incidents out of the story I am telling all this, in no spirit of egoism, but because I really believe that some of my readers will be interested in these details of the 'genesis' of a book, which looks so simple and straight-forward a matter, when completed, that they might suppose it to have been written straight off, page by page, as one would write a letter, beginning at the beginning; and ending at the end.

It is, no doubt, possible to write a story in that way: and, if it be not vanity to say so, I believe that I could, myself,--if I were in the unfortunate position (for I do hold it to be a real misfortune) of being obliged to produce a given amount of fiction in a given time,--that I could 'fulfil my task,' and produce my 'tale of bricks,' as other slaves have done. One thing, at any rate, I could guarantee as to the story so produced--that it should be utterly commonplace, should contain no new ideas whatever, and should be very very weary reading!
This species of literature has received the very appropriate name of 'padding' which might fitly be defined as 'that which all can write and none can read.' That the present volume contains no such writing I dare not avow: sometimes, in order to bring a picture into its proper place, it has been necessary to eke out a page with two or three extra lines : but I can honestly say I have put in no more than I was absolutely compelled to do.
My readers may perhaps like to amuse themselves by trying to detect, in a given passage, the one piece of 'padding' it contains. While arranging the 'slips' into pages, I found that the passage was 3 lines too short. I supplied the deficiency, not by interpolating a word here and a word there, but by writing in 3 consecutive lines. Now can my readers guess which they are?

A harder puzzle if a harder be desired would be to determine, as to the Gardener's Song, in which cases (if any) the stanza was adapted to the surrounding text, and in which (if any) the text was adapted to the stanza.
Perhaps the hardest thing in all literature--at least I have found it so: by no voluntary effort can I accomplish it: I have to take it as it come's is to write anything original. And perhaps the easiest is, when once an original line has been struck out, to follow it up, and to write any amount more to the same tune. I do not know if 'Alice in Wonderland' was an original story--I was, at least, no conscious imitator in writing it--but I do know that, since it came out, something like a dozen storybooks have appeared, on identically the same pattern. The path I timidly explored believing myself to be 'the first that ever burst into that silent sea'--is now a beaten high-road: all the way-side flowers have long ago been trampled into the dust: and it would be courting disaster for me to attempt that style again.

Hence it is that, in 'Sylvie and Bruno,' I have striven with I know not what success to strike out yet another new path: be it bad or good, it is the best I can do. It is written, not for money, and not for fame, but in the hope of supplying, for the children whom I love, some thoughts that may suit those hours of innocent merriment which are the very life of Childhood; and also in the hope of suggesting, to them and to others, some thoughts that may prove, I would fain hope, not wholly out of harmony with the graver cadences of Life.
If I have not already exhausted the patience of my readers, I would like to seize this opportunity perhaps the last I shall have of addressing so many friends at once of putting on record some ideas that have occurred to me, as to books desirable to be written--which I should much like to attempt, but may not ever have the time or power to carry through--in the hope that, if I should fail (and the years are gliding away very fast) to finish the task I have set myself, other hands may take it up.
First, a Child's Bible. The only real essentials of this would be, carefully selected passages, suitable for a child's reading, and pictures. One principle of selection, which I would adopt, would be that Religion should be put before a child as a revelation of love--no need to pain and puzzle the young mind with the history of crime and punishment. (On such a principle I should, for example, omit the history of the Flood.) The supplying of the pictures would involve no great difficulty: no new ones would be needed : hundreds of excellent pictures already exist, the copyright of which has long ago expired, and which simply need photo-zincography, or some similar process, for their successful reproduction. The book should be handy in size with a pretty attractive looking cover--in a clear legible type--and, above all, with abundance of pictures, pictures, pictures!
Secondly, a book of pieces selected from the Bible--not single texts, but passages of from 10 to 20 verses each--to be committed to memory. Such passages would be found useful, to repeat to one's self and to ponder over, on many occasions when reading is difficult, if not impossible: for instance, when lying awake at night--on a railway-journey --when taking a solitary walk-in old age, when eyesight is failing or wholly lost--and, best of all, when illness, while incapacitating us for reading or any other occupation, condemns us to lie awake through many weary silent hours: at such a time how keenly one may realise the truth of David's rapturous cry "O how sweet are thy words unto my throat: yea, sweeter than honey unto my mouth!"
I have said 'passages,' rather than single texts, because we have no means of recalling single texts: memory needs links, and here are none: one may have a hundred texts stored in the memory, and not be able to recall, at will, more than half-a-dozen--and those by mere chance: whereas, once get hold of any portion of a chapter that has been committed to memory, and the whole can be recovered: all hangs together.
Thirdly, a collection of passages, both prose and verse, from books other than the Bible. There is not perhaps much, in what is called 'un-inspired' literature (a misnomer, I hold: if Shakespeare was not inspired, one may well doubt if any man ever was), that will bear the process of being pondered over, a hundred times: still there are such passages--enough, I think, to make a goodly store for the memory.
These two books of sacred, and secular, passages for memory--will serve other good purposes besides merely occupying vacant hours: they will help to keep at bay many anxious thoughts, worrying thoughts, uncharitable thoughts, unholy thoughts. Let me say this, in better words than my own, by copying a passage from that most interesting book, Robertson's Lectures on the Epistles to the Corinthians, Lecture XLIX. "If a man finds himself haunted by evil desires and unholy images, which will generally be at periodical hours, let him commit to memory passages of Scripture, or passages from the best writers in verse or prose. Let him store his mind with these, as safeguards to repeat when he lies awake in some restless night, or when despairing imaginations, or gloomy, suicidal thoughts, beset him. Let these be to him the sword, turning everywhere to keep the way of the Garden of Life from the intrusion of profaner footsteps."
Fourthly, a "Shakespeare" for girls: that is, an edition in which everything, not suitable for the perusal of girls of (say) from 10 to 17, should be omitted. Few children under 10 would be likely to understand or enjoy the greatest of poets: and those, who have passed out of girlhood, may safely be left to read Shakespeare, in any edition, 'expurgated' or not, that they may prefer: but it seems a pity that so many children, in the intermediate stage, should be debarred from a great pleasure for want of an edition suitable to them. Neither Bowdler's, Chambers's, Brandram's, nor Cundell's 'Boudoir' Shakespeare, seems to me to meet the want: they are not sufficiently 'expurgated.' Bowdler's is the most extraordinary of all: looking through it, I am filled with a deep sense of wonder, considering what he has left in, that he should have cut anything out! Besides relentlessly erasing all that is unsuitable on the score of reverence or decency, I should be inclined to omit also all that seems too difficult, or not likely to interest young readers. The resulting book might be slightly fragmentary: but it would be a real treasure to all British maidens who have any taste for poetry.
If it be needful to apologize to any one for the new departure I have taken in this story--by introducing, along with what will, I hope, prove to be acceptable nonsense for children, some of the graver thoughts of human life--it must be to one who has learned the Art of keeping such thoughts wholly at a distance in hours of mirth and careless ease. To him such a mixture will seem, no doubt, ill-judged and repulsive. And that such an Art exists I do not dispute: with youth, good health, and sufficient money, it seems quite possible to lead, for years together, a life of unmixed gaiety--with the exception of one solemn fact, with which we are liable to be confronted at any moment, even in the midst of the most brilliant company or the most sparkling entertainment. A man may fix his own times for admitting serious thought, for attending public worship, for prayer, for reading the Bible: all such matters he can defer to that 'convenient season', which is so apt never to occur at all: but he cannot defer, for one single moment, the necessity of attending to a message, which may come before he has finished reading this page,' this night shalt thy soul be required of thee.'
The ever-present sense of this grim possibility has been, in all ages, 1 an incubus that men have striven to shake off. Few more interesting subjects of enquiry could be found, by a student of history, than the various weapons that have been used against this shadowy foe. Saddest of all must have been the thoughts of those who saw indeed an existence beyond the grave, but an existence far more terrible than annihilation--an existence as filmy, impalpable, all but invisible spectres, drifting about, through endless ages, in a world of shadows, with nothing to do, nothing to hope for, nothing to love! In the midst of the gay verses of that genial 'bon vivant' Horace, there stands one dreary word whose utter sadness goes to one's heart. It is the word 'exilium' in the well-known passage

Omnes eodem cogimur, omnium
Versatur urna serius ocius
Sors exitura et nos in aeternum
Exilium impositura cymbae.

Yes, to him this present life--spite of all its weariness and all its sorrow--was the only life worth having: all else was 'exile'! Does it not seem almost incredible that one, holding such a creed, should ever have smiled?
And many in this day, I fear, even though believing in an existence beyond the grave far more real than Horace ever dreamed of, yet regard it as a sort of 'exile' from all the joys of life, and so adopt Horace's theory, and say 'let us eat and drink, for to-morrow we die.'
We go to entertainments, such as the theatre--I say 'we', for I also go to the play, whenever I get a chance of seeing a really good one and keep at arm's length, if possible, the thought that we may not return alive. Yet how do you know--dear friend, whose patience has carried you through this garrulous preface that it may not be your lot, when mirth is fastest and most furious, to feel the sharp pang, or the deadly faintness, which heralds the final crisis--to see, with vague wonder, anxious friends bending over you to hear their troubled whispers perhaps yourself to shape the question, with trembling lips, "Is it serious?", and to be told "Yes: the end is near" (and oh, how different all Life will look when those words are said!)--how do you know, I say, that all this may not happen to you, this night?
And dare you, knowing this, say to yourself "Well, perhaps it is an immoral play: perhaps the situations are a little too 'risky', the dialogue a little too strong, the 'business' a little too suggestive.
I don't say that conscience is quite easy: but the piece is so clever, I must see it this once! I'll begin a stricter life to-morrow." To-morrow, and to-morrow, and tomorrow!

"Who sins in hope, who, sinning, says,
'Sorrow for sin God's judgement stays!'
Against God's Spirit he lies; quite stops Mercy with insult; dares, and drops,
Like a scorch'd fly, that spins in vain
Upon the axis of its pain,
Then takes its doom, to limp and crawl,
Blind and forgot, from fall to fall."

Let me pause for a moment to say that I believe this thought, of the possibility of death--if calmly realised, and steadily faced would be one of the best possible tests as to our going to any scene of amusement being right or wrong. If the thought of sudden death acquires, for you, a special horror when imagined as happening in a theatre, then be very sure the theatre is harmful for you, however harmless it may be for others; and that you are incurring a deadly peril in going. Be sure the safest rule is that we should not dare to live in any scene in which we dare not die.
But, once realise what the true object is in life--that it is not pleasure, not knowledge, not even fame itself, 'that last infirmity of noble minds'--but that it is the development of character, the rising to a higher, nobler, purer standard, the building-up of the perfect Man--and then, so long as we feel that this is going on, and will (we trust) go on for evermore, death has for us no terror; it is not a shadow, but a light; not an end, but a beginning!
One other matter may perhaps seem to call for apology--that I should have treated with such entire want of sympathy the British passion for 'Sport', which no doubt has been in by-gone days, and is still, in some forms of it, an excellent school for hardihood and for coolness in moments of danger.
But I am not entirely without sympathy for genuine 'Sport': I can heartily admire the courage of the man who, with severe bodily toil, and at the risk of his life, hunts down some 'man-eating' tiger: and I can heartily sympathize with him when he exults in the glorious excitement of the chase and the hand-to-hand struggle with the monster brought to bay. But I can but look with deep wonder and sorrow on the hunter who, at his ease and in safety, can find pleasure in what involves, for some defenceless creature, wild terror and a death of agony: deeper, if the hunter be one who has pledged himself to preach to men the Religion of universal Love: deepest of all, if it be one of those 'tender and delicate' beings, whose very name serves as a symbol of Love--'thy love to me was wonderful, passing the love of women'--whose mission here is surely to help and comfort all that are in pain or sorrow!

'Farewell, farewell! but this I tell
To thee, thou Wedding-Guest!
He prayeth well, who loveth well
Both man and bird and beast.
He prayeth best, who loveth best
All things both great and small;
For the dear God who loveth us,
He made and loveth all.' ~ Lewis Carroll, Sylvie and Bruno,
323:Most sensitiveness is the result or sign of ego. ~ Sri Aurobindo, (CWSA 31:211),
324:Destroy the ego by seeking its identity.
Because the ego is no entity
it will automatically vanish
and Reality will shine forth by itself.
This is the direct method.
Whereas all other methods are done,
only retaining the ego.
In those paths there arise so many doubts
and the eternal question remains to be tackled finally.
But in this method
the final question is the only one
and it is raised from the very beginning.
No sadhanas are necessary
for engaging in this quest. ~ Sri Ramana Maharshi, Talks with Sri Ramana Maharshi, Talk 146
325:The higher you go up the ladder, the more painful the fall. The lower you go down the ladder, the less painful the fall. If you are not on the ladder, you can not fall.

Likewise, big ego, big fall, big suffering. Less ego, less fall, less suffering. No ego, no fall, no suffering. ~ Chamtrul Rinpoche,
326:When the aspirant thinks only of Brahman and remains calm and free from sorrows his egoity dies of itself. ~ Yoga Vasistha,
327:The ego says 'I will,' the self says 'thou shalt.' In that sense everybody should be aware of the warrior in his own self, accept his superior insight as a 'thou shalt' & never as 'I will.' If the latter is true you are in danger of an inflation ~ Carl Jung, Zarathustra Seminars, 568,
328:Soul, mind or ego are mere words. There are no entities of the kind. Consciousness is the only truth. ~ Sri Ramana Maharshi,

*** NEWFULLDB 2.4M ***

1:at the Secret ~ Gregory Zuckerman
2:Egorova-the-mole ~ Jason Matthews
3:gobbledegook. ~ Jacqueline Wilson
4:O Morcego
~ Augosto dos Anjos
5:terrible roar, ~ Philippa Gregory
6:them generally ~ Philippa Gregory
7:All hail Discordia! ~ Gregory Hill
8:The allegory of blood. ~ Anonymous
9:who are sent to ~ Philippa Gregory
10:ego depletion. ~ Edward Slingerland
11:inspection. ~ James MacGregor Burns
12:Kochał Wielkiego Brata. ~ Anonymous
13:Say no, then negotiate. ~ Anonymous
14:Stupid male ego. ~ Tera Lynn Childs
15:time of waiting, ~ Philippa Gregory
16:اللغة هي يد المخ ~ Alija Izetbegovi
17:Le regole son quelle. ~ Irvine Welsh
18:Reality is negotiable. ~ Tim Ferriss
19:theblackvault.com. ~ Trish MacGregor
20:amateur gynecology. ~ Gregory Benford
21:apotheosizing ~ James MacGregor Burns
22:Life is negotiation. The ~ Chris Voss
23:Riemann conjecture, ~ Gregory Benford
24:supposed to live a ~ Philippa Gregory
25:That's crudely put, but ~ Gregory Orr
26:Ven conmigo... ~ Laura Gallego Garc a
27:You charming idiot. ~ Gregory Maguire
28:A little ego goes nowhere. ~ Jim Davis
29:Alone, but not alone ~ Trish MacGregor
30:Egolessness is contentment. ~ Rajneesh
31:Ego makes you lonely. ~ Pavan Choudary
32:I've never voted, no. ~ Conor McGregor
33:los juegos nocturnos. ~ Isabel Allende
34:misbegotten cockwaffle. ~ Kevin Hearne
35:The Potsdam Agreement ~ Neil MacGregor
36:buena compañía—, en esa ~ Sof a Segovia
37:ego creates blind spots. ~ Eric Schmidt
38:Ego is recessive in wisdom. ~ Toba Beta
39:es egoísta el insomnio. ~ Javier Mar as
40:few stray bits of Lego ~ William Gibson
41:I don't like allegory. ~ China Mieville
42:It's cool to be healthy. ~ Dick Gregory
43:Making love with his ego. ~ David Bowie
44:Margowegottagohomeandtell. ~ John Green
45:Pedicabo ego vos et irrumabo ~ Catullus
46:This is the greatest ~ Philippa Gregory
47:this was going to work. ~ Gregory Berns
48:a misbegotten cockwaffle. ~ Kevin Hearne
49:carefully negotiated his way ~ Greg Iles
50:I believe in believing. ~ Conor McGregor
51:I can't live off the ego. ~ Steven Tyler
52:I plot my ascent daily. ~ Conor McGregor
53:Lots of birthday wishes ~ Julie McGregor
54:O Cônego Filipe
~ Álvares de Azevedo
55:Oregon. Oregon. Oregon. ~ Cheryl Strayed
56:Reality is negotiable. ~ Timothy Ferriss
57:All green things brown. ~ Gregory Maguire
58:Churches and trains ~ Gregory Alan Isakov
59:Dreams are not negotiable. ~ Paulo Coelho
60:Hollywood loves aliens. ~ Trish MacGregor
61:Just think egotesticle. ~ Terry Pratchett
62:Prego.” He scampers off. Sean ~ Ted Galdi
63:The world is fed by greed. ~ Dick Gregory
64:الفن دعوة لخلق الإنسان ~ Alija Izetbegovi
65:إلى أي مدى نحن مسلمون؟ ~ Alija Izetbegovi
66:Category Theory by Tom LaGatta ~ Anonymous
67:Ciegos que, viendo, no ven. ~ Jos Saramago
68:How quickly darkness falls. ~ Jon McGregor
69:I'm not a fan of routine. ~ Conor McGregor
70:Interested is interesting. ~ Gregory Koukl
71:NO” STARTS THE NEGOTIATION My ~ Chris Voss
72:oraz art. 299 Kodeksu karnego, ~ Anonymous
73:Privacy is not negotiable. ~ Paul Scofield
74:Show me success without ego! ~ Ivana Trump
75:What It’s Like to Be a Dog ~ Gregory Berns
76:»Boże, dlaczego Ciebie nie ma?« ~ Anonymous
77:Every need got an ego to feed. ~ Bob Marley
78:Everything beautiful hurts. ~ Daryl Gregory
79:Gentlemen, start your egos! ~ Billy Crystal
80:Happiness is egotistical. ~ Alexandre Dumas
81:It takes two to know one. ~ Gregory Bateson
82:It was deliciously pagan. ~ Gregory Maguire
83:jego twarz jest lasem emocji ~ Tahereh Mafi
84:One plus one equals both. ~ Gregory Maguire
85:Pain is part of the sport. ~ Conor McGregor
86:Think street, train sport. ~ Conor McGregor
87:Thunder Point, Oregon, because ~ Robyn Carr
88:Arrogant. Conceited. Egomaniac! ~ K Bromberg
89:I work hard and fight easy. ~ Conor McGregor
90:mamá hubiera tenido en sí la ~ Sof a Segovia
91:Mira... mira, es Erik ~ Laura Gallego Garc a
92:PERO CUANDO LLEGO LA 1001* NOCHE ~ Anonymous
93:tidy by category, not by place. ~ Marie Kond
94:We've got ego's like hairdos. ~ Ani DiFranco
95:window, with Rig trotting ~ Philippa Gregory
96:You were only a goalkeeper. ~ Diego Maradona
97:إلى أي حد نحن مسلمون حقا؟ ~ Alija Izetbegovi
98:Don't impersonate. Innovate. ~ Conor McGregor
99:Every breath is a resurrection. ~ Gregory Orr
100:I hate to be categorized. ~ Martin Cruz Smith
101:It wasn't ego; it was just a fact ~ K L Kreig
102:Love is wicked distraction. ~ Gregory Maguire
103:Machines don't use machines. ~ Conor McGregor
104:Remember: Writing is drawing. ~ Danny Gregory
105:Speed is the essence of war. ~ Conor McGregor
106:That’s a foregone conclusion. ~ Sabrina Paige
107:Those born dull remain dull ~ Gregory Maguire
108:نرفض الأصنام ونتمسك بالمثل ~ Alija Izetbegovi
109:Big egos have little ears. ~ Robert H Schuller
110:eats most of his meals ~ Gregory David Roberts
111:Egos are drawn to bigger egos. ~ Eckhart Tolle
112:No one is exempt from grief. ~ Gregory Maguire
113:Recuerda, sólo es un juego. ~ Stephanie Garber
114:Terrors can be mirrors, too. ~ Gregory Benford
115:The ego taunts truth with sarcasm. ~ T F Hodge
116:Told ya you were special. ~ Thomas E Sniegoski
117:لا كراهة لدي ولكن لدي مرارة ~ Alija Izetbegovi
118:2. Almost everything is negotiable ~ Herb Cohen
119:All experience is subjective. ~ Gregory Bateson
120:changes are another category of work ~ Gene Kim
121:Even paranoids have enemies. ~ Gregory McDonald
122:Fate needs accomplices, ~ Gregory David Roberts
123:Feather to fire,fire to blood ~ Gregory Colbert
124:I like to think I'm un-categorisable. ~ Ang Lee
125:I'm not a comic. I'm a humorist. ~ Dick Gregory
126:I’m not good, I’m just quiet, ~ Gregory Maguire
127:it is an allegory of our times. ~ Arthur Miller
128:It is the ego that gets depressed. ~ The Mother
129:Jedes du ist ein Alter Ego ~ Hans Georg Gadamer
130:Know yourself, to know others. ~ Conor McGregor
131:Life isn't a race. It's a relay. ~ Dick Gregory
132:Love makes hunters of us all. ~ Gregory Maguire
133:Movement for me is meditation. ~ Conor McGregor
134:My ego had always been an issue. ~ Sally Rooney
135:Religions do not teach doubt. ~ Gregory Benford
136:When in doubt, flatter the ego. ~ Jessica Clare
137:Where id is, there shall ego be ~ Sigmund Freud
138:التأمل أرقى شكل وهدف للأخلاق ~ Alija Izetbegovi
139:نرفض الأصنام ونتمسك بالمُثُل ~ Alija Izetbegovi
140:As the ego swells; the soul shrivels ~ Anonymous
141:A strong egoism is a protection. ~ Sigmund Freud
142:Come what may and hell to pay. ~ Gregory Maguire
143:Ego, after all, was the root of evil. ~ J R Ward
144:Ego and pride is a two headed twist. ~ T F Hodge
145:Ego is a ghost who is terrified of dying ~ Mooji
146:Foppery is the egotism of clothes. ~ Victor Hugo
147:I don't get even, I get odder. ~ Gregory Benford
148:I especially love my Moto Guzzi. ~ Ewan McGregor
149:I own and operate a ferocious ego. ~ Bill Moyers
150:It's not like I hate gay people. ~ Ali Liebegott
151:jestem echem tego, co było kiedyś ~ Tahereh Mafi
152:Shame has a dreadful smell. So ~ Gregory Maguire
153:Smart work pays best. Trust it. ~ Conor McGregor
154:what is the nature of reality? ~ Trish MacGregor
155:Worst high five ever." - Diego ~ Stephenie Meyer
156:A man must love his bear. ~ Gregory David Roberts
157:Awareness and ego cannot coexist. ~ Eckhart Tolle
158:Californians try everything once. ~ T J MacGregor
159:El amor es ciego, y sordomudo. ~ Patrick Rothfuss
160:emerges from logic, not desire. ~ Gregory Benford
161:Everything is dead while it lives. ~ Egon Schiele
162:God is the collective ego of the world ~ Rajneesh
163:i happen to enjoy categorization. ~ Veronica Roth
164:In life, only potential was free. ~ Sof a Segovia
165:«Los dragones son fuego hecho carne.» ~ Anonymous
166:We all live in a world of mistaken ego. ~ Praveer
167:Where id was, there ego shall be. ~ Sigmund Freud
168:You don't want to vilify your ego. ~ Jeff Bridges
169:You're a parasite for sore eyes. ~ Gregory Ratoff
170:الفن نفسي حتى وهو يتناول الجسد ~ Alija Izetbegovi
171:وحده الذي يسأل يحصل على الجواب ~ Alija Izetbegovi
172:bent ostentatiously to her work. ~ Gregory Maguire
173:Bolje upasti u riječ nego u bunar. ~ Norton Juster
174:Conscience makes egotists of us all. ~ Oscar Wilde
175:Duty eats free will for breakfast. ~ Daryl Gregory
176:Ego is stolen. Confidence is earned ~ Ryan Holiday
177:Get your egos off the battlefield. ~ Charlie Sheen
178:Happy endings are still endings. ~ Gregory Maguire
179:I assure him swiftly. ‘There is ~ Philippa Gregory
180:If you can't keep quiet, shut up! ~ Gregory Ratoff
181:I'm fiercely proud to be Scottish. ~ Ewan McGregor
182:Intelligence is a moral category. ~ Theodor Adorno
183:I thought equality was non-negotiable. ~ Lady Gaga
184:Jesus Christ had an ego as big as god. ~ Anonymous
185:Not everyone can fly by bubble ! ~ Gregory Maguire
186:Poetry is good for unleashing images. ~ Paula Rego
187:Seriousness is a disease of the ego ~ Stuart Wilde
188:The ego hates losing – even to God. ~ Richard Rohr
189:The ego knows itself by comparison. ~ Richard Rohr
190:The surname for my alter ego is Strong. ~ Zoe Sugg
191:Tis an ill wind that blows no minds ~ Gregory Hill
192:Yo temo al Griego, aunque presente dones. ~ Virgil
193:إن الحياة معجزة أكثر منها ظاهرة ~ Alija Izetbegovi
194:عندما أفقد أسباب العيش .. سأموت ~ Alija Izetbegovi
195:عندما أفقد أسباب العيش....سأموت ~ Alija Izetbegovi
196:Above all things I believe in love. ~ Ewan McGregor
197:a persistent unsettledness of wings. ~ Jon McGregor
198:Art is like ham-it nourishes people. ~ Diego Rivera
199:Conservative's the last thing I am. ~ Ewan McGregor
200:Decisions are not up for negotiation. ~ Jen Sincero
201:Egotism fears its own self. ~ Alexis de Tocqueville
202:Egotism is the tongue of vanity. ~ Nicolas Chamfort
203:I eat, sleep and breathe training. ~ Conor McGregor
204:Książka Borodzieja i Górnego rozpoczyna ~ Anonymous
205:No one is exempt from grief.” The ~ Gregory Maguire
206:No seas débil y cultiva el desapego. Es ~ Anonymous
207:Pele should go back to the museum. ~ Diego Maradona
208:Put your ego aside and play as a team. ~ Sonny Bono
209:That's all I want- to do no harm. ~ Gregory Maguire
210:The source of the ego is God. ~ Sri Ramana Maharshi
211:This is God’s victory: not mine. ~ Philippa Gregory
212:When all else fails, go for the ego. ~ Val McDermid
213:Why do all Republicans need Lego hair? ~ Cenk Uygur
214:Worst high five ever."
- Diego ~ Stephenie Meyer
215:الأمل الكبير يولد خيبة أمل كبيرة ~ Alija Izetbegovi
216:или что-нибудь вроде этого? ~ Gregory David Roberts
217:abstract himself out of the moment ~ Gregory Benford
218:But let me remember what I choose. ~ Gregory Maguire
219:Even peasants can build a cathedral. ~ Daryl Gregory
220:Every negotiation should start with “No ~ Chris Voss
221:Frightened people look for scapegoats. ~ N K Jemisin
222:How very like a dream this all is. ~ Gregory Maguire
223:I am a forgettable leaf on a tree. ~ Gregory Maguire
224:...I dabble in causes and effects. ~ Gregory Maguire
225:I know perfectly well my own egotism. ~ Walt Whitman
226:Immortality is an aim, not a fact. ~ Gregory Benford
227:...Istnienie to rodzaj chorego nałogu. ~ Jacek Dukaj
228:It takes madness to find out madness. ~ Lady Gregory
229:Loyaute me lie - Loyalty Binds Me ~ Philippa Gregory
230:Per lei mi piego, per te mi spezzo. ~ Colleen Hoover
231:Remembering a narrative alters it. ~ Gregory Benford
232:Science probes; it does not prove. ~ Gregory Bateson
233:The artist is the world's scapegoat. ~ Jacob Epstein
234:The Light of Christ illumines all. ~ Gregory Palamas
235:When the ego dies, the soul awakes. ~ Mahatma Gandhi
236:أن تخظئ و تندم هو أن تكون إنساناً ~ Alija Izetbegovi
237:جميع الناس هم فنانون بشكل أو بآخر ~ Alija Izetbegovi
238:catch me with an unexpected result, ~ Gregory Benford
239:Confidence is essential, but ego is not. ~ Sam Mendes
240:Do things the ego does not like to do. ~ Stuart Wilde
241:Ego & Hype have no place in business. ~ Keshia Chante
242:I am too dark in my heart tonight. ~ Philippa Gregory
243:I had to let my ego go a long time ago. ~ Sally Field
244:I love money because I've earned it. ~ Conor McGregor
245:I'm alive and I want to keep living. ~ Diego Maradona
246:La esperanza es un juego estúpido. ~ Patrick Rothfuss
247:Let go of your ego’s need to be right. ~ Wayne W Dyer
248:life is not short, I find it long. ~ Alija Izetbegovi
249:Moral outrage is the opposite of God; ~ Gregory Boyle
250:Movement is meditation. Move to win. ~ Conor McGregor
251:My ego only needs a good rhythm section ~ Miles Davis
252:Praise by name, criticize by category ~ Peter Bevelin
253:Shoot what you can't help but shoot ~ Gregory Heisler
254:Stwórz coś cudownego tam, gdzie jesteś ~ Regina Brett
255:The ego is a fascinating monster. ~ Alanis Morissette
256:The free man is the man with no fears. ~ Dick Gregory
257:To shine is better than to reflect. ~ Gregory Benford
258:To the ego, love is poison. ~ Eric Micha el Leventhal
259:Ugliness is nature's contraceptive. ~ Gregory Benford
260:لا تقتل البعوض ولكن خفف المستنقعات ~ Alija Izetbegovi
261:لا مفر من أنني سأموت، أعاني، أناضل ~ Alija Izetbegovi
262:Always the godfather, never the god, ~ Gregory Maguire
263:Amor es gozar mucho y llorar luego mucho más. ~ Sappho
264:An empire is an immense egotism. ~ Ralph Waldo Emerson
265:A troubadour to a distant mistress. ~ Philippa Gregory
266:Dobrze, ale wtedy on weźmie twojego konia! ~ Anonymous
267:Don't be a hero. Don't have an ego. ~ Paul Tudor Jones
268:Enthusiasm and the ego cannot coexist. ~ Eckhart Tolle
269:Even God used silence as a strategy. ~ Gregory Maguire
270:Giving involves leaving the ego behind. ~ Wayne W Dyer
271:history takes a long time to happen. ~ Gregory Maguire
272:In the end, all disguises must drop. ~ Gregory Maguire
273:I think of New York City lost in stars ~ Gregory Corso
274:Men were beasts. Everyone knew that. ~ Gregory Maguire
275:Mount and begone. The world awaits you. ~ Mervyn Peake
276:No puedes hacerme diferente y luego irte. ~ John Green
277:of the ancient cities of Greece and ~ Philippa Gregory
278:Pen’s novel The Light of the Fireflies ~ Sof a Segovia
279:Silence is the only privacy. ~ Gregory Scott Katsoulis
280:Tajna se duže pamti nego jasna istina. ~ Me a Selimovi
281:The pest of society is egotists. ~ Ralph Waldo Emerson
282:through his thick, black hair. ~ Gregory David Roberts
283:Todos merecemos un final feliz. ~ Laura Gallego Garc a
284:We have to renegotiate our trade deals. ~ Donald Trump
285:We're going to renegotiate trade deals. ~ Donald Trump
286:You know men. We have delicate egos. ~ Cassandra Clare
287:الحياة لا تتوقف كثيرا على فهمنا لها ~ Alija Izetbegovi
288:نبحث عن الحرية ، و لكن هل نستحقها ؟ ~ Alija Izetbegovi
289:يبدو التفاؤل أحياناً مثيراً للسخرية ~ Alija Izetbegovi
290:But a lady forced is never a lady won ~ Gregory Benford
291:Desde luego, los domingos son idiotas. ~ Ricardo Piglia
292:Ego is the ultimate killer on a team ~ Patrick Lencioni
293:Everything for me becomes allegory ~ Charles Baudelaire
294:Fecha os olhos para não seres cego. ~ Verg lio Ferreira
295:He was upright, so was that holding up? ~ Daryl Gregory
296:History is a long time in the making. ~ Gregory Maguire
297:How could anyone live without flying? ~ Gregory Maguire
298:I always think street but train sport. ~ Conor McGregor
299:I am comfortable in the uncomfortable. ~ Conor McGregor
300:I dislike allegory wherever I smell it. ~ J R R Tolkien
301:It's no picnic up there in the egosphere. ~ Philip Roth
302:I will learn to smile at my enemies. ~ Philippa Gregory
303:Karma’s a hammer, not a feather ~ Gregory David Roberts
304:loves that produce our courage. ~ Gregory David Roberts
305:Milczenie potrafi ranić jak bat ~ Gregory David Roberts
306:My cubist paintings are my most Mexican. ~ Diego Rivera
307:Range is of the ego, form is of the soul. ~ Alan Finger
308:Should I get married? Should I be good? ~ Gregory Corso
309:The ego is not master in its own house. ~ Sigmund Freud
310:The smaller the mind, the greater the ego. ~ Tom Clancy
311:Više se borimo glavom nego pesnicama. ~ Guillaume Musso
312:You can't serve God with a gun. ~ Gregory David Roberts
313:إن الإنسان " حيوان يرفض أن يكون كذلك ~ Alija Izetbegovi
314:A little bird told me," said the Lion. ~ Gregory Maguire
315:All friendships are negotiations of power. ~ Holly Black
316:Drugs, alcohol and ego. They are a bad mix. ~ Don Dokken
317:Hell hath no fury like a liberal scorned. ~ Dick Gregory
318:I love playing ego and insecurity combined. ~ Jim Carrey
319:It is always a personal negotiation, as ~ Dallas Willard
320:I will not negotiate with the undead! ~ David Wellington
321:La oscuridad era como estar ciego o muerto ~ V C Andrews
322:Misbehave more beautifully; more often. ~ Wayne McGregor
323:Never underestimate the ego of a politician. ~ Dan Brown
324:Oh, the accident necessary to fiction! ~ Gregory Maguire
325:One never gets the same summer twice. ~ Philippa Gregory
326:Out of Mahat comes universal egoism. ~ Swami Vivekananda
327:Powerful people have no regrets. ~ Gregory David Roberts
328:Praise by name, criticize by category. ~ Alice Schroeder
329:Real champions fight through adversity. ~ Conor McGregor
330:Strikers are egotists, selfish. We have to be. ~ Romario
331:SUNLIGHT SHATTERED ON THE WATER, ~ Gregory David Roberts
332:The storm dropped a house on her head. ~ Gregory Maguire
333:The Ten Commandments of Egoless Programming: ~ Anonymous
334:The unconscious creates, the ego edits. ~ Stanley Kunitz
335:The well-run group is not a battlefield of egos. ~ Laozi
336:This rascal ego must be obliterated. ~ Swami Vivekananda
337:To grow a song, you must plant a note. ~ Gregory Maguire
338:Ženama se ne rađamo, nego postajemo ~ Simone de Beauvoir
339:إن كل رواية في حقيقة عملها سيرة ذاتية ~ Alija Izetbegovi
340:بين الحزن واللامبالاة .. سأختار الحزن ~ Alija Izetbegovi
341:بين الحزن واللامبالاة... سأختار الحزن ~ Alija Izetbegovi
342:لا يحتوي القرآن على حقائق علمية جاهزة ~ Alija Izetbegovi
343:Actually, the best traders have no ego. ~ Jack D Schwager
344:Comedy writers have the most fragile egos. ~ Mindy Kaling
345:Do I need this? Or is it really about ego? ~ Ryan Holiday
346:Ego is my career. Rap music is all ego. ~ Earl Sweatshirt
347:Epe luzera hilda egongo gara denok. ~ John Maynard Keynes
348:Fear and God do not occupy the same space. ~ Dick Gregory
349:God gets the easiest performance reviews. ~ Daryl Gregory
350:I am so rich that I must give myself away. ~ Egon Schiele
351:I have forgiven you. Nevertheless, begone! ~ Mason Cooley
352:I have learned the power of surviving. ~ Philippa Gregory
353:I’m not slow.” “Well, you’re not hasty, ~ Gregory Maguire
354:Life and 'Mind' are systemic processes. ~ Gregory Bateson
355:Musliman na sedždi je jači od kralja na njegovom tronu. ~
356:People talk about egos as if it were objects. ~ Bob Dylan
357:Sometimes you have to lose to win ~ Gregory David Roberts
358:stałam się szeptem, którego nigdy nie było ~ Tahereh Mafi
359:The ego does not want to be wrong, ever. ~ Iyanla Vanzant
360:The Ego is a veil between man and God. ~ Sienna McQuillen
361:There's no such thing as forever. ~ Gregory David Roberts
362:To be categorized is, simply, to be enslaved ~ Gore Vidal
363:Uneasy lies the head that wears a crown. ~ Neil MacGregor
364:You must improvise, adapt, and overcome. ~ Conor McGregor
365:Your ego is everything man about yourself ~ Jeremy Aldana
366:التقليد هو أكثر الأشكال الظاهرة للقبول ~ Alija Izetbegovi
367:بين الحزن واللامبالاة ... أختار الحزن. ~ Alija Izetbegovi
368:Ain't no haters going to rob me of my joy. ~ Diego Sanchez
369:All that matters is how you see yourself. ~ Conor McGregor
370:always think in terms of category, not place. ~ Marie Kond
371:An objective without a plan is a dream. ~ Douglas McGregor
372:Begone, begone, you bloody whoreson Gauls! ~ John Williams
373:But I don't forget and I don't forgive. ~ Philippa Gregory
374:Creative people are 50% ego and 50% insecurity. ~ Lee Clow
375:Egg is ego, and bird is the liberated Self. ~ Alan W Watts
376:Ego-centeredness is not individuality at all. ~ David Bohm
377:Egotism, pride, etc. must be given up. ~ Swami Vivekananda
378:Fucked-up. Insecure. Neurotic. Egotistical. ~ Louise Penny
379:GREGOR AND THE MARKS OF SECRET BOOK FOUR ~ Suzanne Collins
380:I don't really have an ego. I'm not that bothered. ~ Bjork
381:I have an ego the size of a small planet. ~ Linus Torvalds
382:I learned failure early and mastered it. ~ Gregory Maguire
383:I like the moment when I break a man's ego ~ Bobby Fischer
384:Instinct chooses her own children. ~ Gregory David Roberts
385:It takes character to root for the doomed. ~ Daryl Gregory
386:Shyness is just egotism out of its depth. ~ Penelope Keith
387:Some of us are born to a solitary life. ~ Philippa Gregory
388:Suicide - " jumps off his ego onto his IQ ~ David Grossman
389:The dew-bead Gem of earth and sky begotten. ~ George Eliot
390:The Lord helps those who help themselves. ~ Diego Maradona
391:Very carefully he thought about nothing. ~ Gregory Benford
392:What is life to Spirit, is death to the ego. ~ Vivian Amis
393:Whimsy is fate, too: just less knowable. ~ Gregory Maguire
394:You can take on the world in a good suit. ~ Conor McGregor
395:You can't criticize the size of a world. ~ Gregory Maguire
396:الإسلام طريقة حياة أكثر منه طريقة تفكير ~ Alija Izetbegovi
397:خطوة واحدة فقط بين عدم الفهم والعدوانية ~ Alija Izetbegovi
398:لا تقتل البعوض و إنما جفف المستنقعات !! ~ Alija Izetbegovi
399:Age is not the determining factor in health. ~ Pete Egoscue
400:A renegotiated agreement is not a broken one. ~ David Allen
401:A strong man can make his own luck. ~ Gregory David Roberts
402:Be passionate, be optimistic, be grateful. ~ Conor McGregor
403:Egotism is usually subversive of sagacity. ~ Marianne Moore
404:En mis primeros recuerdos aparece el fuego. ~ Dennis Lehane
405:Everyone develops a tolerance to happiness. ~ Daryl Gregory
406:From torched skyscrapers, men grew wings. ~ Gregory Maguire
407:I constantly have to negotiate with my doubts. ~ Peter Doig
408:I didn't want to be big Mr. Ego walking around. ~ Eric Idle
409:I feel capitol punishment is dooming U.S.A. ~ Gregory Corso
410:I like the moment when I break a man's ego. ~ Bobby Fischer
411:I'm free. I'm free to say what I feel. ~ Christine Gregoire
412:I stay ready so I don't have to get ready. ~ Conor McGregor
413:I think it's the ego in us that screws us up. ~ Alicia Keys
414:I've never worked with an acting coach, no. ~ Ewan McGregor
415:Just a little detachment from the ego is needed. ~ Rajneesh
416:No, Viana: ahora eres una proscrita. ~ Laura Gallego Garc a
417:Of course. You get everything from books. ~ Gregory Maguire
418:O how terrible it must be for a young man-- ~ Gregory Corso
419:one should never contradict an act of love. ~ Sof a Segovia
420:pilgrims and swore an oath? Who rang the ~ Philippa Gregory
421:Precisa de mais amaciante para o ego? ~ Neil deGrasse Tyson
422:Recruit for the future not just for the gap. ~ John Gregory
423:resentment is unmet need or desire, ~ Gregory David Roberts
424:scowling with worry. “Come at once, he’s ~ Philippa Gregory
425:The ego's blocking the light from coming. ~ Sandra Cisneros
426:The unfortunate are always egotistical. ~ Benjamin Disraeli
427:The world was floods above and fire below ~ Gregory Maguire
428:What we tell, is rarely what we do. ~ Gregory David Roberts
429:with the words, but hearing them in ~ Gregory David Roberts
430:خطوة واحدة فقط بين عدم الفهم والعدوانية! ~ Alija Izetbegovi
431:act without being concerned for your own ego. ~ Wayne W Dyer
432:Contempt is egotism in ill- humor. ~ Samuel Taylor Coleridge
433:curiously, we set out. By this point, Diego ~ Gemma Halliday
434:Data has no ego and makes an excellent co-pilot. ~ Jay Samit
435:Each party should gain from the negotiation. ~ Dale Carnegie
436:Eres la más opaca de todos los opacos ~ Laura Gallego Garc a
437:Es tan ciego porque sólo ve lo que quiere ver. ~ John Lennon
438:Fighting your ego is a melodrama of the ego. ~ Deepak Chopra
439:Fuego para su frío, hielo para su fuego ~ Karen Marie Moning
440:hang clothes in the same category side by side, ~ Marie Kond
441:Happiness is an allegory, unhappiness a story. ~ Leo Tolstoy
442:Her beauty completely erased by jealousy. ~ Philippa Gregory
443:I'm an egomaniac with an inferiority complex. ~ Eric Clapton
444:In Chicago,” she said, “meat is a condiment. ~ Daryl Gregory
445:It is others’ opinion about you that creates the ego. ~ Osho
446:Logic is a poor model of cause and effect. ~ Gregory Bateson
447:Love, it seemed, was all about nonnegotiables. ~ Sue Johnson
448:Multiple descriptions are better than one. ~ Gregory Bateson
449:Nations have their ego, just like individuals. ~ James Joyce
450:Ne boji se priroda praznine, nego nada. ~ Fr d ric Beigbeder
451:Oh, everything is gorgeous once it's gone. ~ Gregory Maguire
452:Poets don't finish poems, they abandon them. ~ Gregory Corso
453:So many good uses for ill-begotten gains ~ Barbara A Shapiro
454:Sometimes, it only seems that the hurt wins. ~ Gregory Boyle
455:Some women attract desire. Others do not. ~ Philippa Gregory
456:The cat does not negotiate with the mouse. ~ Robert K Massie
457:The Ego’s job is to kill everything but itself ~ Byron Katie
458:The good is not a category that interests me. ~ Rem Koolhaas
459:The idea of a separate center is the root of the ego. ~ Osho
460:There are no monotone "values" in biology. ~ Gregory Bateson
461:The truth is the last thing that matters. ~ Philippa Gregory
462:The universe of artifacts was a human one. ~ Gregory Benford
463:To conquer the egoIs to gainBoundless freedom. ~ Sri Chinmoy
464:To negotiate is not to do as one likes. ~ Napoleon Bonaparte
465:Trzy słowa do ojca prowadzącego. Chuj ci w dupę! ~ Anonymous
466:Uwielbiam twarze wyrażające pasje naszego życia. ~ Anonymous
467:We are made out of stars, you and I. ~ Gregory David Roberts
468:Wear your ego like a loose fitting garment. ~ Gautama Buddha
469:What goes unnamed remains hard to correct. ~ Gregory Maguire
470:Writer’s block is only a failure of the ego. ~ Norman Mailer
471:الأخلاق دين تحوّل إلى قواعد للسلوك. (191) ~ Alija Izetbegovi
472:المصلحة حيوانية , أما التضحية فهي إنسانية ~ Alija Izetbegovi
473:After all, the male ego was a horrible thing. ~ Robert Dunbar
474:A man's ego is the fountainhead of human progress. ~ Ayn Rand
475:An alternate explanation is not a refutation. ~ Gregory Koukl
476:Entrego-me cegamente ao impulso que me arrasta. ~ Jean Racine
477:Es nuestra mentira, y hemos de vivirla ~ Laura Gallego Garc a
478:Fragile egos are put on the line every day. ~ Mary Lou Retton
479:I am one of the funniest people on the planet. ~ Dick Gregory
480:I believe in the immortality of all creatures. ~ Egon Schiele
481:I have no hatred but I do have bitterness. ~ Alija Izetbegovi
482:I love skiing, scuba diving and hang-gliding. ~ Ewan McGregor
483:In Lake Wobegon, we don't forget mistakes. ~ Garrison Keillor
484:low expectations were the key to a happy life. ~ I W Gregorio
485:My opponent is my teacher, my ego is my enemy. ~ Renzo Gracie
486:No, no! The devil is an egotist, ~ Johann Wolfgang von Goethe
487:Pain is the body’s voice. Listen to your body. ~ Pete Egoscue
488:pure beauty, shining among the other girls ~ Philippa Gregory
489:Shadrach, Meshach, and Abednego, alive ~ Kim Stanley Robinson
490:The American way of life is not negotiable. ~ George H W Bush
491:The madder the battle, the saner the peace. ~ Gregory Maguire
492:the previous weeks – a combination of being ~ Susanna Gregory
493:There's more learning than is taught in books. ~ Lady Gregory
494:They make a religion of being greedy. ~ Gregory David Roberts
495:was in correspondence with their religious ~ Philippa Gregory
496:When the ego is chattering, the screen goes red. ~ Dan Harris
497:اذا لم تكن تريد اي شيء
فلن تفعل اي شيء ~ Alija Izetbegovi
498:التاريخ يسخر منا أحيانا ، ومن أفضل نوايانا ~ Alija Izetbegovi
499:الجنون في الشباب هو شرط الحكمة في الكبر .. ~ Alija Izetbegovi
500:يمكن للنار أن تدفئنا ، ويمكن أن نحترق فيها ~ Alija Izetbegovi

IN CHAPTERS



  683 Integral Yoga
   62 Occultism
   47 Psychology
   35 Yoga
   34 Philosophy
   32 Poetry
   21 Christianity
   10 Science
   9 Theosophy
   6 Integral Theory
   6 Hinduism
   5 Mythology
   5 Fiction
   4 Mysticism
   4 Education
   3 Sufism
   2 Buddhism
   1 Taoism


  444 Sri Aurobindo
  361 The Mother
  172 Satprem
  122 Nolini Kanta Gupta
   49 Carl Jung
   21 Pierre Teilhard de Chardin
   20 Swami Krishnananda
   18 Sri Ramakrishna
   18 Aldous Huxley
   17 A B Purani
   16 Aleister Crowley
   13 Friedrich Nietzsche
   10 Swami Vivekananda
   10 Paul Richard
   9 Rudolf Steiner
   8 Sri Ramana Maharshi
   5 Swami Sivananda Saraswati
   5 Joseph Campbell
   5 H P Lovecraft
   5 George Van Vrekhem
   5 Alice Bailey
   4 Walt Whitman
   4 Patanjali
   4 Kabir
   4 Franz Bardon
   3 Thubten Chodron
   3 Jordan Peterson
   2 Ramprasad
   2 Jean Gebser
   2 Bulleh Shah
   2 Bokar Rinpoche


   69 Record of Yoga
   54 The Synthesis Of Yoga
   48 The Life Divine
   47 On Thoughts And Aphorisms
   36 Letters On Yoga IV
   35 Letters On Yoga II
   32 Collected Works of Nolini Kanta Gupta - Vol 04
   31 Prayers And Meditations
   31 Collected Works of Nolini Kanta Gupta - Vol 03
   27 Essays On The Gita
   24 Questions And Answers 1950-1951
   23 Agenda Vol 01
   22 Questions And Answers 1956
   22 Letters On Yoga III
   22 Essays In Philosophy And Yoga
   21 The Gospel of Sri Ramakrishna
   20 The Study and Practice of Yoga
   19 Questions And Answers 1954
   19 Agenda Vol 10
   18 The Perennial Philosophy
   18 Collected Works of Nolini Kanta Gupta - Vol 01
   17 Mysterium Coniunctionis
   17 Evening Talks With Sri Aurobindo
   16 Savitri
   16 Questions And Answers 1957-1958
   16 Letters On Yoga I
   15 The Human Cycle
   14 Essays Divine And Human
   13 The Mother With Letters On The Mother
   13 Questions And Answers 1955
   13 Questions And Answers 1953
   13 Isha Upanishad
   13 Agenda Vol 13
   12 Words Of The Mother II
   12 The Practice of Psycho therapy
   12 Collected Works of Nolini Kanta Gupta - Vol 05
   12 Collected Works of Nolini Kanta Gupta - Vol 02
   12 Agenda Vol 02
   11 Talks
   11 Some Answers From The Mother
   11 Magick Without Tears
   11 Liber ABA
   11 Agenda Vol 12
   10 The Archetypes and the Collective Unconscious
   10 Sri Aurobindo or the Adventure of Consciousness
   10 Aion
   10 Agenda Vol 11
   10 Agenda Vol 09
   10 Agenda Vol 07
   10 Agenda Vol 06
   10 Agenda Vol 05
   10 Agenda Vol 03
   9 Agenda Vol 04
   8 Thus Spoke Zarathustra
   8 Agenda Vol 08
   7 The Future of Man
   7 On the Way to Supermanhood
   7 Hymn of the Universe
   7 Collected Works of Nolini Kanta Gupta - Vol 07
   6 The Secret Doctrine
   6 Raja-Yoga
   6 Collected Works of Nolini Kanta Gupta - Vol 06
   5 Words Of The Mother III
   5 Words Of Long Ago
   5 Twilight of the Idols
   5 The Hero with a Thousand Faces
   5 Preparing for the Miraculous
   5 Lovecraft - Poems
   5 Knowledge of the Higher Worlds
   5 A Treatise on Cosmic Fire
   5 Amrita Gita
   5 A Garden of Pomegranates - An Outline of the Qabalah
   4 Whitman - Poems
   4 The Phenomenon of Man
   4 Theosophy
   4 Questions And Answers 1929-1931
   4 Patanjali Yoga Sutras
   4 On Education
   3 The Integral Yoga
   3 Songs of Kabir
   3 Sex Ecology Spirituality
   3 Maps of Meaning
   3 Liber Null
   3 Let Me Explain
   3 Initiation Into Hermetics
   3 How to Free Your Mind - Tara the Liberator
   2 The Secret Of The Veda
   2 The Red Book Liber Novus
   2 The Ever-Present Origin
   2 Tara - The Feminine Divine
   2 Letters On Poetry And Art
   2 Kena and Other Upanishads
   2 Collected Works of Nolini Kanta Gupta - Vol 08
   2 Collected Poems


00.01 - The Approach to Mysticism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   The knowledge that is obtained without the heart's instrumentation or co-operation is liable to be what the Gita describes as Asuric. First of all, from the point of view of knowledge itself, it would be, as I have already said, egocentric, a product and agent of one's limited and isolated self, easily put at the service of desire and passion. This knowledge, whether rationalistic or occult, is, as it were, hard and dry in its constitution, and oftener than not, negative and destructivewi thering and blasting in its career like the desert simoom.
  

00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   The central secret of the transfigured consciousness lies, as we have already indicated, in the mystic rite or law of Sacrifice. It is the one basic, fundamental, universal Law that upholds and explains the cosmic movement, conformity to which brings to the thrice-bound human being release and freedom. Sacrifice consists essentially of two elements or processes: (i) The offering or self giving of the lower reality to the higher, and, as a consequence, an answering movement of (ii) the descent of the higher into the lower. The lower offered to the higher means the lower sublimated and integrated into the higher; and the descent of the higher into the lower means the incarnation of the former and the fulfilment of the latter. The Gita elaborates the same idea when it says that by Sacrifice men increase the gods and the gods increase men and by so increasing each other they attain the supreme Good. Nothing is, nothing is done, for its own sake, for an egocentric satisfaction; all, even movements relating to food and to sex should be dedicated to the Cosmic BeingVisva Purusha and that alone received which comes from Him.
  
  --
  
   The secularisation of man's vital functions in modem ages has not been a success. It has made him more egocentric and blatantly hedonistic. From an occult point of view he has in this way subjected himself to the influences of dark and undesirable world-forces, has made an opening, to use an Indian symbolism, for Kali (the Spirit of the Iron Age) to enter into him. The sex-force is an extremely potent agent, but it is extremely fluid and elusive and uncontrollable. It was for this reason that the ancients always sought to give it a proper mould, a right continent, a fixed and definite channel; the moderns, on the other hand, allow it to run free and play with it recklessly. The result has been, in the life of those born under such circumstances, a growing lack of poise and balance and a corresponding incidence of neuras thenia, hysteria and all abnormal pathological conditions.
  

0.01 - I - Sri Aurobindos personality, his outer retirement - outside contacts after 1910 - spiritual personalities: Vibhutis and Avatars - transformtion of human personality, #Evening Talks With Sri Aurobindo, #unset, #Philosophy
  
   "The Avatar comes to reveal the divine nature in man above this lower nature and to show what are the divine works, free, un egoistic, disinterested, impersonal, universal, full of the divine light, the divine power and the divine love. He comes as the divine personality which shall fill the consciousness of the human being and replace the limited egoistic personality, so that it shall be liberated out of ego into infinity and universality, out of birth into immortality."[7]
  

0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  as much as he can; no one thinks of saving and avoiding waste.
  It is the triumph of egoism. You may show this to them and add
  that it is I who gave the order to make all possible use of the old
  --
  follow his advice.)
  The disease: a narrow and egoistic ambition in the mind expressing itself as a strong vanity in the vital, thus distorting your
  ideas of things and your reactions.

0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  Do such psychological conceptions correspond to anything real and possible? All Yoga asserts them as its ultimate experience and supreme aim. They form the governing principles of our highest possible state of consciousness, our widest possible range of existence. There is, we say, a harmony of supreme faculties, corresponding roughly to the psychological faculties of revelation, inspiration and intuition, yet acting not in the intuitive reason or the divine mind, but on a still higher plane, which see Truth directly face to face, or rather live in the truth of things both universal and transcendent and are its formulation and luminous activity. And these faculties are the light of a conscious existence superseding the egoistic and itself both cosmic and transcendent, the nature of which is Bliss. These are obviously divine and, as man is at present apparently constituted, superhuman states of consciousness and activity. A trinity of transcendent existence, self-awareness and self-delight7 is, indeed, the metaphysical description of the supreme Atman, the self-formulation, to our awakened knowledge, of the Unknowable whether conceived as a pure Impersonality or as a cosmic Personality manifesting the universe. But in Yoga they are regarded also in their psychological aspects as states of subjective existence to which our waking consciousness is now alien, but which dwell in us in a superconscious plane and to which, therefore, we may always ascend.
  

0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Yes, I think I know the cause of this change. Isn’t
  it the desire to be admired by people — ego? Or is it
  something else? If You know, You will let me know. I

0.03 - The Threefold Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  In each of these forms Nature acts both individually and collectively; for the Eternal affirms Himself equally in the single form and in the group-existence, whether family, clan and nation or groupings dependent on less physical principles or the supreme group of all, our collective humanity. Man also may seek his own individual good from any or all of these spheres of activity, or identify himself in them with the collectivity and live for it, or, rising to a truer perception of this complex universe, harmonise the individual realisation with the collective aim. For as it is the right relation of the soul with the Supreme, while it is in the universe, neither to assert egoistically its separate being nor to blot itself out in the Indefinable, but to realise its unity with the Divine and the world and unite them in the individual, so the right relation of the individual with the collectivity is neither to pursue egoistically his own material or mental progress or spiritual salvation without regard to his fellows, nor for the sake of the community to suppress or maim his proper development, but to sum up in himself all its best and completest possibilities and pour them out by thought, action and all other means on his surroundings so that the whole race may approach nearer to the attainment of its supreme personalities.
  
  --
  
  But if it is often difficult for the mental life to accommodate itself to the dully resistant material activity, how much more difficult must it seem for the spiritual existence to live on in a world that appears full not of the Truth but of every lie and illusion, not of Love and Beauty but of an encompassing discord and ugliness, not of the Law of Truth but of victorious selfishness and sin? Therefore the spiritual life tends easily in the saint and Sannyasin to withdraw from the material existence and reject it either wholly and physically or in the spirit. It sees this world as the kingdom of evil or of ignorance and the eternal and divine either in a far-off heaven or beyond where there is no world and no life. It separates itself inwardly, if not also physically, from the world's impurities; it asserts the spiritual reality in a spotless isolation. This withdrawal renders an invaluable service to the material life itself by forcing it to regard and even to bow down to something that is the direct negation of its own petty ideals, sordid cares and egoistic self-content.
  

0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
   those functionings which determine the state and the experiences of our nervous being; through the mentality, whether by means of the emotional heart, the active will or the understanding mind, or more largely by a general conversion of the mental consciousness in all its activities. It may equally be accomplished through a direct awakening to the universal or transcendent Truth and
  Bliss by the conversion of the central ego in the mind. And according to the point of contact that we choose will be the type of the Yoga that we practise.
  
  --
  
  Hathayoga aims at the conquest of the life and the body whose combination in the food sheath and the vital vehicle constitutes, as we have seen, the gross body and whose equilibrium is the foundation of all Nature's workings in the human being. The equilibrium established by Nature is sufficient for the normal egoistic life; it is insufficient for the purpose of the Hathayogin.
  
  --
  The Conditions of the Synthesis
   the powers of disorder. The preliminary movement of Rajayoga is a careful self-discipline by which good habits of mind are substituted for the lawless movements that indulge the lower nervous being. By the practice of truth, by renunciation of all forms of egoistic seeking, by abstention from injury to others, by purity, by constant meditation and inclination to the divine
  Purusha who is the true lord of the mental kingdom, a pure, glad, clear state of mind and heart is established.
  --
  
  The Path of Works aims at the dedication of every human activity to the supreme Will. It begins by the renunciation of all egoistic aim for our works, all pursuit of action for an interested aim or for the sake of a worldly result. By this renunciation it so
  

0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
  My dear little child,
  I fully agree with you that egoism, vanity and jealousy must
  disappear; they are indeed ugly, mean and ignorant things that

0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  But, for practical purposes, there is a real distinction. The lower
  Nature, that which we know and are and must remain so long as the faith in us is not changed, acts through limitation and division, is of the nature of Ignorance and culminates in the life of the ego; but the higher Nature, that to which we aspire, acts by unification and transcendence of limitation, is of the nature of Knowledge and culminates in the life divine. The passage from the lower to the higher is the aim of Yoga; and this passage
  
  --
  Prakriti and turn them towards the Divine. But the normal action of Nature in us is an integral movement in which the full complexity of all our elements is affected by and affects all our environments. The whole of life is the Yoga of Nature. The
  Yoga that we seek must also be an integral action of Nature, and the whole difference between the Yogin and the natural man will be this, that the Yogin seeks to substitute in himself for the integral action of the lower Nature working in and by ego and division the integral action of the higher Nature working in and by God and unity. If indeed our aim be only an escape from the world to God, synthesis is unnecessary and a waste of time; for then our sole practical aim must be to find out one path out of the thousand that lead to God, one shortest possible of short cuts, and not to linger exploring different paths that end in the same goal. But if our aim be a transformation of our integral being into the terms of God-existence, it is then that a synthesis becomes necessary.
  
  --
  
  In psychological fact this method translates itself into the progressive surrender of the ego with its whole field and all its apparatus to the Beyond- ego with its vast and incalculable but always inevitable workings. Certainly, this is no short cut or easy sadhana. It requires a colossal faith, an absolute courage and above all an unflinching patience. For it implies three stages of which only the last can be wholly blissful or rapid, - the attempt of the ego to enter into contact with the Divine, the wide, full and therefore laborious preparation of the whole lower Nature by the divine working to receive and become the higher Nature, and the eventual transformation. In fact, however, the divine
  Strength, often unobserved and behind the veil, substitutes itself for our weakness and supports us through all our failings of faith, courage and patience. It "makes the blind to see and the lame to stride over the hills." The intellect becomes aware of a Law that beneficently insists and a succour that upholds; the heart speaks of a Master of all things and Friend of man or a universal Mother who upholds through all stumblings. Therefore this path is at once the most difficult imaginable and yet, in comparison with the magnitude of its effort and object, the most easy and sure of all.
  --
  Therefore, also, an integral liberation. Not only the freedom born of unbroken contact and identification of the individual being in all its parts with the Divine, sayujya-mukti, by which it can become free2 even in its separation, even in the duality; not only the salokya-mukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of
  Sachchidananda; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the Divine, sadharmya-mukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe.
  
  By this integral realisation and liberation, the perfect harmony of the results of Knowledge, Love and Works. For there is attained the complete release from ego and identification in being with the One in all and beyond all. But since the attaining consciousness is not limited by its attainment, we win also the unity in Beatitude and the harmonised diversity in Love, so that all relations of the play remain possible to us even while we retain on the heights of our being the eternal oneness with the
  Beloved. And by a similar wideness, being capable of a freedom in spirit that embraces life and does not depend upon withdrawal from life, we are able to become without egoism, bondage or reaction the channel in our mind and body for a divine action poured out freely upon the world.
  

0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  any great change after them, because they leave men as false, as
  ignorant, as egoistic as before.
  *
  --
  *
  If you say I am there for you alone, obviously it is egoistic and
  false; but if you think I am there for all my children, that I carry
  --
  The person I love belongs to me.
  This is a very ugly love, quite egoistic.
  *
  --
  Be courageous and do not think of yourself so much. It is because
  you make your little ego the centre of your preoccupation that
  you are sad and unsatisfied. To forget oneself is the great remedy
  --
  as the attitude, the spirit in which one acts. To know how to
  give yourself entirely and without egoism while washing dishes
  or serving a meal brings you much nearer the Divine than
  --
  Confidence in the Divine I do not lack, but it is perhaps
  my ego which unceasingly says that I cannot accomplish
  what the Divine wants of me.
  Yes, and as soon as the ego surrenders and abdicates, this fear
  disappears giving place to the calm assurance that nothing is

0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Sweet Mother,
  How can one eliminate the will of the ego?
  This amounts to asking how one can eliminate the ego. It is only
  by yoga that one can do it. There have been, throughout the spiritual history of humanity, many methods of yoga — which Sri
  --
  of Yoga.
  But before eliminating the will of the ego, which takes a very
  long time, one can begin by surrendering the will of the ego to the
  Divine Will at every opportunity and finally in a constant way.
  --
  the activities of our being.
  Naturally, this is not the opinion of the ego, which thinks
  it knows better than anyone else what it needs, and claims for

0.09 - Letters to a Young Teacher, #Some Answers From The Mother, #The Mother, #Integral Yoga
  The central knot of desires is the sense of separate personality;
  it is the ego. With the disappearance of the ego, the desires
  disappear.
  --
  
  The two are equally true and they ought to be felt simultaneously. But human egoism always has the tendency to take rather
  than to give. This is where that impression comes from.
  --
  other words, to rise above ordinary humanity, free oneself from
  all egoism and become a conscious instrument of the Divine
  Will. The soul itself, being a portion of the Divine, is above
  --
  manifests it, but it can truly govern the whole being only when
  the ego has been dissolved.
  12 August 1960
  --
  Immanent Divine. And if one knows truly how to love, without
  desire or egoism, one finds Him very soon, for always He comes
  to meet you in order to help you.

01.01 - The New Humanity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   Not that this sovereign power will have anything to do with aggression or over-bearingness. It will not be a power that feels itself only by creating an eternal opponentErbfeindby coming in constant clash with a rival that seeks to gain victory by subjugating. It will not be Nietzschean "will to power," which is, at best, a supreme Asuric power. It will rather be a Divine Power, for the strength it will exert and the victory it will achieve will not come from the egoit is the ego which requires an object outside and against to feel and affirm itself but it will come from a higher personal self which is one with the cosmic soul and therefore with other personal souls. The Asura, in spite of, or rather, because of his aggressive vehemence betrays a lack of the sovereign power that is calm and at ease and self-sufficient. The Devic power does not assert hut simply accomplishes; the forces of the world act not as its opponent but as its instrument. Thus the New Man shall affirm his individual sovereignty and do so to perfection by expressing through it his unity with the cosmic powers, with the infinite godhead. And by being Swarat, Self-Master, he will become Samrat, world-master.
  
   This mastery will be effected not merely in will, but in mind and heart also. For the New Man will know not by the intellect which is egocentric and therefore limited, not by ratiocination which is an indirect and doubtful process, but by direct vision, an inner communion, a soul revelation. The new knowledge will be vast and profound and creative, based as it will be upon the reality of things and not upon their shadows. Truth will shine through every experience and every utterance"a truth shall have its seat on our speech and mind and hearing", so have the Vedas said. The mind and intellect will not be active and constructive agents but the luminous channel of a self-luminous knowledge. And the heart too which is now the field of passion and egoism will be cleared of its noise and obscurity; a serener sky will shed its pure warmth and translucent glow. The knot will be rent asunderbhidyate hridaya granthih and the vast and mighty streams of another ocean will flow through. We will love not merely those to whom we are akin but God's creatures, one and all; we will love not with the yearning and hunger of a mortal but with the wide and intense Rasa that lies in the divine identity of souls.
  
  --
  
   The New Humanity will be something in the mould that we give to the gods. It will supply the link that we see missing between gods and men; it will be the race of embodied gods. Man will attain that thing which has been his first desire and earliest dream, for which he coveted the gods Immortality, amritatwam. The mortalities that cut and divide, limit and bind man make him the sorrowful being he is. These are due to his ignorance and weakness and egoism. These are due to his soul itself. It is the soul that requires change, a new birth, as Christ demanded. Ours is a little soul that has severed itself from the larger and mightier self that it is. And therefore does it die every moment and even while living is afraid to live and so lives poorly and miserably. But the age is now upon us when the god-like soul anointed with its immortal royalties is ready to emerge and claim our salutation.
  

01.02 - Natures Own Yoga, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   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.
  
  --
  
   In the Supermind things exist in their perfect spiritual reality; each is consciously the divine reality in its transcendent essence, its cosmic extension, its, spiritual individuality; the diversity of a manifested existence is there, but the mutually exclusive separativeness has not yet arisen. The ego, the knot of separativity, appears at a later and lower stage of involution; what is here is indivisible nexus of individualising centres of the one eternal truth of being. Where Supermind and Overmind meet, one can see the multiple godheads, each distinct in his own truth and beauty and power and yet all together forming the one supreme consciousness infinitely composite and inalienably integral. But stepping back into Supermind one sees something moreOneness gathering into itself all diversity, not destroying it, but annulling and forbidding the separative consciousness that is the beginning of Ignorance. The first shadow of the Illusory Consciousness, the initial possibility of the movement of Ignorance comes in when the supramental light enters the penumbra of the mental sphere. The movement of Supermind is the movement of light without obscurity, straight, unwavering, unswerving, absolute. The Force here contains and holds in their oneness of Reality the manifold but not separated lines of essential and unalloyed truth: its march is the inevitable progression of each one assured truth entering into and upholding every other and therefore its creation, play or action admits of no trial or stumble or groping or deviation; for each truth rests on all others and on that which harmonises them all and does not act as a Power diverging from and even competing with other Powers of being. In the Overmind commences the play of divergent possibilities the simple, direct, united and absolute certainties of the supramental consciousness retire, as it were, a step behind and begin to work themselves out through the interaction first of separately individualised and then of contrary and contradictory forces. In the Overmind there is a conscious underlying Unity but yet each Power, Truth, Aspect of that Unity is encouraged to work out its possibilities as if it were sufficient to itself and the others are used by it for its own enhancement until in the denser and darker reaches below Overmind this turns out a thing of blind conflict and battle and, as it would appear, of chance survival. Creation or manifestation originally means the concretisation or devolution of the powers of Conscious Being into a play of united diversity; but on the line which ends in Matter it enters into more and more obscure forms and forces and finally the virtual eclipse of the supreme light of the Divine Consciousness. Creation as it descends' towards the Ignorance becomes an involution of the Spirit through Mind and Life into Matter; evolution is a movement backward, a return journey from Matter towards the Spirit: it is the unravelling, the gradual disclosure and deliverance of the Spirit, the ascension and revelation of the involved consciousness through a series of awakeningsMatter awakening into Life, Life awakening into Mind and Mind now seeking to awaken into something beyond the Mind, into a power of conscious Spirit.
  

01.02 - The Object of the Integral Yoga, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  
  ... the object of the Yoga is to enter into and be possessed by the Divine Presence and Consciousness, to love the Divine for the Divine's sake alone, to be turned in our nature into nature of the Divine and in our will and works and life to be the instrument of the Divine. Its object is not to be a great Yogi or a superman (although that may come) or to grab at the Divine for the sake of the ego's power, pride or pleasure.
  
  --
  
  To come to this Yoga merely with the idea of being a superman would be an act of vital egoism which would defeat its own object. Those who put this object in the front of their preoccupations invariably come to grief, spiritually and otherwise. The aim of this Yoga is, first, to enter into the divine consciousness by merging into it the separative ego (incidentally, in doing so one finds one's true individual self which is not the limited, vain and selfish human ego but a portion of the Divine) and, secondly, to bring down the supramental consciousness on earth to transform mind, life and body. All else can be only a result of these two aims, not the primary object of the Yoga.
  
  --
  The only creation for which there is any place here is the supramental, the bringing of the divine Truth down on the earth, not only into the mind and vital but into the body and into
  Matter. Our object is not to remove all "limitations" on the expansion of the ego or to give a free field and make unlimited room for the fulfilment of the ideas of the human mind or the desires of the ego-centred life-force. None of us are here to "do as we like", or to create a world in which we shall at last be able to do as we like; we are here to do what the Divine wills and to create a world in which the Divine Will can manifest its truth no longer deformed by human ignorance or perverted and mistranslated by vital desire. The work which the sadhak of the supramental Yoga has to do is not his own work for which he can lay down his own conditions, but the work of the Divine which he has to do according to the conditions laid down by the Divine. Our Yoga is not for our own sake but for the sake of the Divine. It is not our own personal manifestation that we are to seek, the manifestation of the individual ego freed from all bounds and from all bonds, but the manifestation of the Divine. Of that manifestation our own spiritual liberation, perfection, fullness is to be a result and a part, but not in any egoistic sense or for any ego-centred or self-seeking purpose.
  
  --
  
  You must go inside yourself and enter into a complete dedication to the spiritual life. All clinging to mental preferences must fall away from you, all insistence on vital aims and interests and attachments must be put away, all egoistic clinging to family, friends, country must disappear if you want to succeed in Yoga. Whatever has to come as outgoing energy or action, must proceed from the Truth once discovered and not from the lower mental or vital motives, from the Divine Will and not from personal choice or the preferences of the ego.
  

01.03 - Rationalism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   It might be said, however, that the guarantee or sanction of Reason does not lie in the extent of its application, nor can its subjective nature (or ego-centric predication, as philosophers would term it) vitiate the validity of its conclusions. There is, in fact, an inherent unity and harmony between Reason and Reality. If we know a little of Reality, we know the whole; if we know the subjective, we know also the objective. As in the part, so in the whole; as it is within, so it is without. If you say that I will die, you need not wait for my actual death to have the proof of your statement. The generalising power inherent in Reason is the guarantee of the certitude to which it leads. Reason is valid, as it does not betray us. If it were such as anti-intellectuals make it out to be, we would be making nothing but false steps, would always remain entangled in contradictions. The very success of Reason is proof of its being a reliable and perfect instrument for the knowledge of Truth and Reality. It is beside the mark to prove otherwise, simply by analysing the nature of Reason and showing the fundamental deficiencies of that nature. It is rather to the credit of Reason that being as it is, it is none the less a successful and trustworthy agent.
  

01.03 - The Yoga of the King The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  The landmarks of the little person fell,
  The island ego joined its continent.
  Overpassed was this world of rigid limiting forms:

01.04 - The Intuition of the Age, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   This then is the mantra of the new ageLife with Intuition as its guide and not Reason and mechanical efficiency, not Man but Superman. The right mantra has been found, the principle itself is irreproachable. But the interpretation, the application, does not seem to have been always happy. For, Nietzsche's conception of the Superman is full of obvious lacunae. If we have so long been adoring the intellectual man, Nietzsche asks us, on the other hand, to deify the vital man. According to him the superman is he who has (1) the supreme sense of the ego, (2) the sovereign will to power and (3) who lives dangerously. All this means an Asura, that is to say, one who has, it may be, dominion over his animal and vital impulsions in order, of course, that he may best gratify them but who has not purified them. Purification does not necessarily mean, annihilation but it does mean sublimation and transformation. So if you have to transcend man, you have to transcend egoism also. For a conscious egoism is the very characteristic of man and by increasing your sense of egoism you do not supersede man but simply aggrandise your humanity, fashion it on a larger, a titanic scale. And then the will to power is not the only will that requires fulfilment, there is also the will to knowledge and the will to love. In man these three fundamental constitutive elements coexist, although they do it, more often than not, at the expense of each other and in a state of continual disharmony. The superman, if he is to be the man "who has surmounted himself", must embody a poise of being in which all the three find a fusion and harmonya perfect synthesis. Again, to live dangerously may be heroic, but it is not divine. To live dangerously means to have eternal opponents, that is to say, to live ever on the same level with the forces you want to dominate. To have the sense that one has to fight and control means that one is not as yet the sovereign lord, for one has to strive and strain and attain. The supreme lord is he who is perfectly equanimous with himself and with the world. He has not to batter things into a shape in order to create. He creates means, he manifests. He wills and he achieves"God said 'let there be light' and there was light."
  

01.04 - The Secret Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  Or we adore the Master of our souls.
  Then the small bodily ego thins and falls;
  No more insisting on its separate self,

01.05 - Rabindranath Tagore: A Great Poet, a Great Man, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   In an age when Reason was considered as the highest light given to man, Tagore pointed to the Vision of the mystics as always the still greater light; when man was elated with undreamt-of worldly success, puffed up with incomparable material possessions and powers, Tagore's voice rang clear and emphatic in tune with the cry of the ancients: "What shall I do with all this mass of things, if I am not made immortal by that?" When men, in their individual as well as collective egoism, were scrambling for earthly gains and hoards, he held before them vaster and cleaner horizons, higher and deeper ways of being and living, maintained the sacred sense of human solidarity, the living consciousness of the Divine, one and indivisible. When the Gospel of Power had all but hypnotised men's minds, and Superman or God-man came to be equated with the Titan, Tagore saw through the falsehood and placed in front and above all the old-world eternal verities of love and self-giving, harmony and mutuality, sweetness and light. When pessimism, cynicism, agnosticism struck the major chord of human temperament, and grief and frustration and death and decay were taken as a matter of course to be the inevitable order of earthlylifebhasmantam idam shariramhe continued to sing the song of the Rishis that Ananda and Immortality are the breath of things, the birth right of human beings. When Modernism declared with a certitude never tobe contested that Matter is Brahman, Tagore said with the voice of one who knows that Spirit is Brahman.
  

01.05 - The Yoga of the King The Yoga of the Spirits Freedom and Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
    Atomic looked the things that loomed so large.
    The little ego's ring could join no more;
    In the enormous spaces of the self

01.06 - On Communism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   Against this tyranny of the group, this absolute rule of the collective will, the human mind rose in revolt and the result was Individualism. For whatever may be the truth and necessity of the Collective, the Individual is no less true and necessary. The individual has his own law and urge of being and his own secret godhead. The collective godhead derides the individual godhead at its peril. The first movement of the reaction, however, was a run to the other extremity; a stern collectivism gave birth to an intransigent individualism. The individual is sacred and inviolable, cost what it may. It does not matter what sort of individuality one seeks, it is enough if the thing is there. So the doctrine of individualism has come to set a premium on egoism and on forces that are disruptive of all social bonds. Each and every individual has the inherent right, which is also a duty, to follow his own impetus and impulse. Society is nothing but the battle ground for competing individualities the strongest survive and the weakest go to the wall. Association and co-operation are instruments that the individual may use and utilise for his own growth and development but in the main they act as deterrents rather than as aids to the expression and expansion of his characteristic being. In reality, however, if we probe sufficiently deep into the matter we find that there is no such thing as corporate life and activity; what appears as such is only a camouflage for rigorous competition; at the best, there maybe only an offensive and defensive alliancehumanity fights against nature, and within humanity itself group fights against group and in the last analysis, within the group, the individual fights against the individual. This is the ultimate Law-the Dharma of creation.
  
   Now, what such an uncompromising individualism fails to recognise is that individuality and ego are not the same thing, that the individual may have his individuality intact and entire and yet sacrifice his ego, that the soul of man is a much greater thing than his vital being. It is simply ignoring the fact and denying the truth to say that man is only a fighting animal and not a loving god, that the self within the individual realises itself only through competition and not co-operation. It is an error to conceive of society as a mere parallelogram of forces, to suppose that it has risen simply out of the struggle of individual interests and continues to remain by that struggle. Struggle is only one aspect of the thing, a particular form at a particular stage, a temporary manifestation due to a particular system and a particular habit and training. It would be nearer the truth to say that society came into being with the demand of the individual soul to unite with the individual soul, with the stress of an Over-soul to express itself in a multitude of forms, diverse yet linked together and organised in perfect harmony. Only, the stress for union manifested itself first on the material plane as struggle: but this is meant to be corrected and transcended and is being continually corrected and transcended by a secret harmony, a real commonality and brotherhood and unity. The individual is not so self-centred as the individualists make him to be, his individuality has a much vaster orbit and fulfils itself only by fulfilling others. The scientists have begun to discover other instincts in man than those of struggle and competition; they now place at the origin of social grouping an instinct which they name the herd-instinct: but this is only a formulation in lower terms, a translation on the vital plane of a higher truth and reality the fundamental oneness and accord of individuals and their spiritual impulsion to unite.
  
  --
  
   Communism takes man not as ego or the vital creature; it turns him upside downurdhomulo' vaksakhah and establishes him upon his soul, his inner godhead. Thus established the individual soul finds and fulfils the divine law that by increasing itself it increases others and by increasing others it increases itself and thus by increasing one another they attain the supreme good. Unless man goes beyond himself and reaches this self, this godhead above, he will not find any real poise, will always swing between individualism and collectivism, he will remain always boundbound either in his freedom or in his bondage.
  
  --
  
   As a matter of fact, the individual is not and cannot be such an isolated thing as our egoistic sense would like to have it. The sharp angularities of the individual are being, at every moment, chastened by the very primary conditions of life; and to fail to recognise this is the blindest form of ignorance. It is no easy task to draw exactly the line of distinction between our individual being and our social or communal being. In actual life they are so blended together that in trying to extricate them from each other, we but tear and lacerate them both. The highest wisdom is to take the two together as they are, and by a gradual purifying processboth internal and external, internal in thought and knowledge and will, external in life and actionrestore them to their respective truth and lawSatyam and Ritam.
  

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."
  
  --
  
   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.
  

01.09 - The Parting of the Way, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   We say, then, that man is distinguished from the animal by his having consciousness as it has, but added to it the consciousness of self. Man acts and feels and knows as much as the animal does; but also he knows that he acts, he knows that he feels, he knows that he knowsand this is a thing the animal cannot do. It is the awakening of the sense of self in every mode of being that characterises man, and it is owing to this consciousness of an ego behind, of a permanent unit of reference, which has modified even the functions of knowing and feeling and acting, has refashioned them in a mould which is not quite that of the animal, in spite of a general similarity.
  
   So the humanity of man consists in his consciousness of the self or ego. Is there no other higher mode of consciousness? Or is self-consciousness the acme, the utmost limit to which consciousness can raise itself? If it is so, then we are bound to conclude that humanity will remain eternally human in its fundamental nature; the only progress, if progress at all we choose to call it, will consist perhaps in accentuating this consciousness of the self and in expressing it through a greater variety of stresses, through a richer combination of its colour and light and shade and rhythm. But also, this may not be sothere may be the possibility of a further step, a transcending of the consciousness of the self. It seems unnatural and improbable that having risen from un-consciousness to self-consciousness through a series of continuous marches, Nature should suddenly stop and consider what she had achieved to be her final end. Has Nature become bankrupt of her creative genius, exhausted of her upward drive? Has she to remain content with only a clever manipulation, a mere shuffling and re-arranging of the materials already produced?
  
  --
  
   The inflatus of something vast and transcendent, something which escapes all our familiar schemes of cognisance and yet is insistent with a translucent reality of its own, we do feel sometimes within us invading and enveloping our individuality, lifting up our sense of self and transmuting our personality into a reality which can hardly be called merely human. All this life of ego-bound rationality then melts away and opens out the passage for a life of vision and power. Thus it is the poet has felt when he says, "there is this incalculable element in human life influencing us from the mystery which envelops our being, and when reason is satisfied, there is something deeper than Reason which makes us still uncertain of truth. Above the human reason there is a transcendental sphere to which the spirit of men sometimes rises, and the will may be forged there at a lordly smithy and made the unbreakable pivot."(A.E.)
  

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  “Would it be possible to have an electric lamp in the corridor?”
  The ego would do well to become a little more modest.
  13 August 1961
  --
  power of a living experience.
  For that to be possible, all egoistic motives and all egoistic
  reactions must disappear.
  --
  he does, then it is her own fault, for it means that her own feeling
  is tainted with egoism. It is this egoism that she must conquer,
  and as soon as she does she will no longer suffer.
  --
  liberator. Not the Pundit, but the Yogin, not monasticism, but the inner renunciation of
  desire and ignorance and egoism.”
  Thoughts and Aphorisms, in SABCL, Vol. 17, p. 100.
  --
  the love of the bhakta for his God is a diminution and often is
  tainted by egoism. But as one tends quite naturally to become
  like what one loves, the bhakta, if he is sincere, begins to become
  --
  When one is very sensitive, one easily suffers. Since
  this sensitivity is the sign of a strong ego, how can one
  eliminate the ego?
  Why do you say that sensitivity is the sign of a strong ego? It
  does not seem to be evident at all. Moreover, there are many
  different kinds of sensitivity: some stem from weakness, others
  — the best — are the result of refinement. The ego generally
  governs the development of the individual, but the most developed individualities are not necessarily those in whom the ego is
  strongest — on the contrary. As the individuality perfects itself,
  the power of the ego diminishes, and indeed it is by perfecting
  himself that the individual arrives at that state of divinisation
  which liberates him from the ego.
  2 September 1964
  --
  progress. Nothing exists for you outside the Ashram.
  Isn’t this a kind of isolation, a form of egoism?”
  To this rather silly kind of question, Sri Aurobindo always used
  to reply:
  “The greatest egoist is the Supreme Lord because He never
  bothers about anything but Himself!”
  --
  rid of it?
  All this comes from your ego which is very much occupied with
  itself and far prefers to blame and criticise itself than to think of
  --
  to establish mental and moral and social Truth and justice on
  human and egoistic lines. I have never promised to do anything
  of the kind. Human nature is made up of imperfections, even
  its righteousness and virtue are pretensions, imperfections and
  prancings of self-approbatory egoism.... What is aimed at by us
  is a spiritual truth as the basis of life, the first words of which
  are surrender and union with the Divine and the transcendence
  of ego. So long as that basis is not established, a sadhak is only
  an ignorant and imperfect human being struggling with the evils
  --
  the divine consciousness? Am I completely disinterested in this
  matter? Am I free of all desire and all ego?”
  And since the answer to all these questions will be the same,
  --
  better, their admiration begins to wane and they find that
  Ashram people are far more egoistic than people from
  outside, more arrogant, lacking any sympathy, incapable
  --
  fierce forward labour of mankind tormented and oppressed by
  the powers that are profiteers of egoistic force and their servants
  

01.10 - Nicholas Berdyaev: God Made Human, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   Nicholas Berdyaev is an ardent worker, as a Russian is naturally expected to be, in the cause of the spiritual rehabilitation of mankind. He is a Christian, a neo-Christian: some of his conclusions are old-world truths and bear repetition and insistence; others are of a more limited, conditional and even doubtful nature. His conception of the value of human person, the dignity and the high reality he gives to it, can never be too welcome in a world where the individual seems to have gone the way of vanished empires and kings and princes. But even more important and interesting is the view he underlines that the true person is a spiritual being, that is to say, it is quite other than the empirical ego that man normally is"not this that one worships" as the Upanishads too declare. Further, in his spiritual being man, the individual, is not simply a portion or a fraction; he is, on the contrary, an integer, a complete whole, a creative focus; the true individual is a microcosm yet holding in it and imaging the macrocosm. Only perhaps greater stress is laid upon the aspect of creativity or activism. An Eastern sage, a Vedantin, would look for the true spiritual reality behind the flux of forces: Prakriti or Energy is only the executive will of the Purusha, the Conscious Being. The personality in Nature is a formulation and emanation of the transcendent impersonality.
  

01.14 - Nicholas Roerich, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   Roerich is one of the prophets and seers who have ever been acclaiming and preparing the Golden Age, the dream that humanity has been dreaming continuously since its very childhood, that is to say, when there will be peace and harmony on earth, when racial, cultural or ideological egoism will no longer divide man and mana thing that seems today a chimera and a hallucinationwhen there will be one culture, one civilisation, one spiritual life welding all humanity into a single unit of life luminous and beautiful. Roerich believes that such a consummation can arrive only or chiefly through the growth of the sense of beauty, of the aesthetic temperament, of creative labour leading to a wider and higher consciousness. Beauty, Harmony, Light, Knowledge, Culture, Love, Delight are cardinal terms in his vision of the deeper and higher life of the future.
  

0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  *
  When I want to be closer to You, I see that I must overcome my ego. But when I think of overcoming my ego,
  I see that I must be closer to You. How can I solve this
  --
  the Grace that can bestow this state — even in those who by
  Tapasya have abolished their ego.
  It is beyond all personal effort.
  --
  *
  What is the most effective way to overcome the ego?
  The simplest and most effective way is to offer it to the Divine;
  --
  Only the Supreme Lord is perfectly sincere.
  And when the ego is abolished, only the Supreme Lord
  exists.
  --
  
  Cannot the ego consent to its own abolition?
  The ego was created for the work of individualisation; when the
  work is achieved, it is not unusual for the ego to accept its own
  dissolution .
  --
  what, Mother?
  All pleasure is a perversion, by egoistic limitation, of the Ananda
  which is the purpose of the universal manifestation.

0.12 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  It must be said that this is not easy. Only he who no longer
  has any ego can do it correctly.
  Blessings.

WORDNET


































IN WEBGEN [10000/78111]

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