classes ::: attribute, parts of the being, vital,
children :::
branches ::: emotions

bookmarks: Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:emotions

--- LIST
  A - Acceptance
  Affection
  Amusement
  Anger
  Angst
  Anguish
  Annoyance
  Anticipation
  Anxiety
  Apathy
  Arousal
  Awe
  B - Boredom
  C - Confidence
  Contempt
  Contentment
  Courage
  Cruelty
  Curiosity
  D - Depression
  Desire
  Despair
  Disappointment
  Disgust
  Distraction? (state of)
  Distrust
  E - Ecstasy
  Embarrassment
  Empathy
  Enthusiasm
  Envy
  Euphoria
  F - Fear
  Frustration
  G - Gratification
  Gratitude
  Greed
  Grief
  Guilt
  H - Happiness
  Hate / Hatred
  Hope
  Horror
  Hostility
  Humiliation
  I - Interest
  - Jealousy
  Joy
  - Kindness
  - Loneliness
  Love (see Bhakti Yoga)
  Lust
  - Outrage
  - Panic
  Passion
  Pity
  Pleasure
  Pride
  - Rage
  Regret
  Rejection
  Remorse
  Resentment
  - Sadness
  Saudade
  Schadenfreude
  Self-confidence
  Shame
  Shock
  Shyness
  Social connection
  Sorrow
  Suffering
  Surprise
  - Trust
  - Unsettledness
  - Wonder
  Worry

--- NOTES
  based on the wide spectrum, it seems emotions range potentially the whole spectrum of vital, including perhaps inner vital for ecstatic or religious emotion, or lowest vital for the oldest most basic emotions (like probably fear)

--- FOOTER
class:attribute
class:parts of the being
class:vital

see also ::: difficulties, elements in the Yoga


see also ::: difficulties, elements_in_the_Yoga

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


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

TOPICS
boredom
Happiness
hate
hate
Irritation
Joy
Love
Shame
SEE ALSO

difficulties
elements_in_the_Yoga

AUTH

BOOKS
A_Brief_History_of_Everything
Awaken_the_Giant_Within
Big_Mind,_Big_Heart
City_of_God
Enchiridion
Enchiridion_text
Full_Circle
Heart_of_Matter
How_to_think_like_Leonardo_Da_Vinci
Infinite_Library
Integral_Life_Practice_(book)
Letters_on_Occult_Meditation
Letters_On_Yoga
Letters_On_Yoga_I
Letters_On_Yoga_IV
Life_without_Death
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
Plotinus_-_Complete_Works_Vol_01
Poetics
Process_and_Reality
Questions_And_Answers_1955
The_Act_of_Creation
The_Divine_Milieu
The_Integral_Yoga
The_Narcissistic_Abuse_Recovery_Bible__Spiritual_Recovery_from_Narcissistic_and_Emotional_Abuse
The_Perennial_Philosophy
The_Republic
The_Synthesis_Of_Yoga
The_Tibetan_Yogas_of_Dream_and_Sleep
The_Use_and_Abuse_of_History
The_Way_of_Perfection
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Yoga_Sutras
Toward_the_Future
Words_Of_The_Mother_III

IN CHAPTERS TITLE
1.14_-_(Plot_continued.)_The_tragic_emotions_of_pity_and_fear_should_spring_out_of_the_Plot_itself.
1.22_-_EMOTIONALISM
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
3.03_-_The_Godward_Emotions

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
00.01_-_The_Approach_to_Mysticism
0.00_-_INTRODUCTION
0.00_-_The_Book_of_Lies_Text
0.02_-_The_Three_Steps_of_Nature
0.03_-_The_Threefold_Life
0.04_-_The_Systems_of_Yoga
0.06_-_Letters_to_a_Young_Sadhak
0.08_-_Letters_to_a_Young_Captain
01.01_-_A_Yoga_of_the_Art_of_Life
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.02_-_The_Issue
01.03_-_Mystic_Poetry
01.03_-_Yoga_and_the_Ordinary_Life
01.04_-_The_Poetry_in_the_Making
01.05_-_The_Nietzschean_Antichrist
01.07_-_The_Bases_of_Social_Reconstruction
0.10_-_Letters_to_a_Young_Captain
01.11_-_The_Basis_of_Unity
0_1958-05-11_-_the_ship_that_said_OM
0_1960-11-15
0_1961-01-17
0_1961-03-25
0_1961-06-20
0_1961-07-28
0_1962-01-09
0_1962-01-12_-_supramental_ship
0_1962-02-24
0_1962-02-27
0_1962-06-12
0_1962-07-04
0_1962-07-18
0_1962-07-21
0_1963-10-16
0_1963-12-14
0_1964-03-07
0_1964-07-22
0_1965-07-24
0_1966-06-25
0_1966-08-03
0_1966-08-31
0_1966-10-29
0_1966-12-21
0_1967-02-04
0_1967-07-15
0_1968-05-18
0_1968-06-15
0_1969-03-12
0_1969-05-03
0_1969-05-21
0_1969-07-23
0_1969-09-20
0_1969-11-22
0_1970-05-30
0_1970-11-25
0_1971-04-17
0_1973-04-14
02.02_-_Lines_of_the_Descent_of_Consciousness
02.04_-_The_Kingdoms_of_the_Little_Life
02.05_-_The_Godheads_of_the_Little_Life
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.08_-_Jules_Supervielle
02.10_-_Independence_and_its_Sanction
02.13_-_Rabindranath_and_Sri_Aurobindo
02.14_-_Appendix
02.14_-_Panacea_of_Isms
03.01_-_Humanism_and_Humanism
03.03_-_Modernism_-_An_Oriental_Interpretation
03.05_-_The_Spiritual_Genius_of_India
03.06_-_Divine_Humanism
04.01_-_The_March_of_Civilisation
05.02_-_Gods_Labour
06.01_-_The_Word_of_Fate
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
06.10_-_Fatigue_and_Work
07.03_-_The_Entry_into_the_Inner_Countries
07.05_-_The_Finding_of_the_Soul
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.15_-_Divine_Disgust
07.22_-_Mysticism_and_Occultism
07.37_-_The_Psychic_Being,_Some_Mysteries
07.38_-_Past_Lives_and_the_Psychic_Being
07.43_-_Music_Its_Origin_and_Nature
08.03_-_Death_in_the_Forest
08.14_-_Poetry_and_Poetic_Inspiration
08.27_-_Value_of_Religious_Exercises
08.34_-_To_Melt_into_the_Divine
09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness
09.03_-_The_Psychic_Being
10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal
10.04_-_Lord_of_Time
1.008_-_The_Principle_of_Self-Affirmation
1.00a_-_DIVISION_A_-_THE_INTERNAL_FIRES_OF_THE_SHEATHS.
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.00_-_Preliminary_Remarks
1.00_-_PRELUDE_AT_THE_THEATRE
10.10_-_Education_is_Organisation
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
1.01_-_An_Accomplished_Westerner
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_Fundamental_Considerations
1.01_-_'Imitation'_the_common_principle_of_the_Arts_of_Poetry.
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_Principles_of_Practical_Psycho_therapy
1.01_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_the_Call_to_Adventure
1.01_-_The_Cycle_of_Society
1.01_-_The_Ego
1.01_-_The_Four_Aids
1.01_-_The_Highest_Meaning_of_the_Holy_Truths
1.01_-_The_Human_Aspiration
1.01_-_The_Ideal_of_the_Karmayogin
1.01_-_Who_is_Tara
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
1.02_-_IN_THE_COMPANY_OF_DEVOTEES
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meditating_on_Tara
1.02_-_Pranayama,_Mantrayoga
1.02_-_Self-Consecration
1.02_-_Taras_Tantra
1.02_-_The_7_Habits__An_Overview
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_The_Doctrine_of_the_Mystics
1.02_-_THE_NATURE_OF_THE_GROUND
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
1.02_-_The_Ultimate_Path_is_Without_Difficulty
1.031_-_Intense_Aspiration
1.032_-_Our_Concept_of_God
1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice
1.037_-_Preventing_the_Fall_in_Yoga
1.038_-_Impediments_in_Concentration_and_Meditation
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_A_Sapphire_Tale
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Fire_in_the_Earth
1.03_-_Master_Ma_is_Unwell
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_On_exile_or_pilgrimage
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Sympathetic_Magic
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.03_-_The_Coming_of_the_Subjective_Age
1.03_-_The_Human_Disciple
1.03_-_The_Syzygy_-_Anima_and_Animus
1.03_-_The_Tale_of_the_Alchemist_Who_Sold_His_Soul
1.03_-_To_Layman_Ishii
1.03_-_Yama_and_Niyama
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_ALCHEMY_AND_MANICHAEISM
1.04_-_A_Leader
1.04_-_Body,_Soul_and_Spirit
1.04_-_Descent_into_Future_Hell
1.04_-_GOD_IN_THE_WORLD
1.04_-_Magic_and_Religion
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_Crossing_of_the_First_Threshold
1.04_-_The_Discovery_of_the_Nation-Soul
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Need_of_Guru
1.04_-_The_Paths
1.04_-_The_Praise
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_Vital_Education
1.04_-_Wherefore_of_World?
1.04_-_Yoga_and_Human_Evolution
1.05_-_2010_and_1956_-_Doomsday?
1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps
1.056_-_Lack_of_Knowledge_is_the_Cause_of_Suffering
1.057_-_The_Four_Manifestations_of_Ignorance
1.05_-_Adam_Kadmon
1.05_-_Buddhism_and_Women
1.05_-_CHARITY
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Computing_Machines_and_the_Nervous_System
1.05_-_Consciousness
1.05_-_Hsueh_Feng's_Grain_of_Rice
1.05_-_On_the_Love_of_God.
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_Ritam
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_New_Consciousness
1.05_-_True_and_False_Subjectivism
1.05_-_War_And_Politics
1.05_-_Yoga_and_Hypnotism
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_Definition_of_Tragedy.
1.06_-_Dhyana
1.06_-_Dhyana_and_Samadhi
1.06_-_LIFE_AND_THE_PLANETS
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_On_Thought
1.06_-_Psychic_Education
1.06_-_Psycho_therapy_and_a_Philosophy_of_Life
1.06_-_Quieting_the_Vital
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Four_Powers_of_the_Mother
1.06_-_The_Objective_and_Subjective_Views_of_Life
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.078_-_Kumbhaka_and_Concentration_of_Mind
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_Hui_Ch'ao_Asks_about_Buddha
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_The_Psychic_Center
1.07_-_TRUTH
1.080_-_Pratyahara_-_The_Return_of_Energy
1.081_-_The_Application_of_Pratyahara
1.089_-_The_Levels_of_Concentration
1.08a_-_The_Ladder
1.08_-_Attendants
1.08_-_Civilisation_and_Barbarism
1.08_-_Information,_Language,_and_Society
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_Sri_Aurobindos_Descent_into_Death
1.08_-_Stead_and_the_Spirits
1.08_-_Summary
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Methods_of_Vedantic_Knowledge
1.08_-_The_Splitting_of_the_Human_Personality_during_Spiritual_Training
1.08_-_The_Supreme_Will
1.097_-_Sublimation_of_Object-Consciousness
1.099_-_The_Entry_of_the_Eternal_into_the_Individual
1.09_-_Civilisation_and_Culture
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_Stead_and_Maskelyne
1.09_-_Talks
1.09_-_Taras_Ultimate_Nature
1.09_-_The_Greater_Self
1.09_-_The_Pure_Existent
1.1.04_-_Philosophy
11.04_-_The_Triple_Cord
1.1.05_-_The_Siddhis
1.107_-_The_Bestowal_of_a_Divine_Gift
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_GRACE_AND_FREE_WILL
1.10_-_Harmony
1.10_-_The_Image_of_the_Oceans_and_the_Rivers
1.10_-_The_Methods_and_the_Means
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Three_Modes_of_Nature
1.10_-_The_Yoga_of_the_Intelligent_Will
1.1.1.01_-_Three_Elements_of_Poetic_Creation
1.1.1.03_-_Creative_Power_and_the_Human_Instrument
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_The_Reason_as_Governor_of_Life
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.11_-_Woolly_Pomposities_of_the_Pious_Teacher
1.11_-_Works_and_Sacrifice
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_God_Departs
1.1.2_-_Intellect_and_the_Intellectual
1.12_-_The_Divine_Work
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_Superconscient
1.13_-_Conclusion_-_He_is_here
1.13_-_Gnostic_Symbols_of_the_Self
1.13_-_Reason_and_Religion
1.13_-_THE_MASTER_AND_M.
1.13_-_The_Supermind_and_the_Yoga_of_Works
1.14_-_(Plot_continued.)_The_tragic_emotions_of_pity_and_fear_should_spring_out_of_the_Plot_itself.
1.1.4_-_The_Physical_Mind_and_Sadhana
1.14_-_The_Principle_of_Divine_Works
1.14_-_The_Stress_of_the_Hidden_Spirit
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Suprarational_Beauty
1.15_-_Index
1.15_-_LAST_VISIT_TO_KESHAB
1.15_-_Prayers
1.15_-_SILENCE
1.15_-_The_Value_of_Philosophy
1.16_-_The_Process_of_Avatarhood
1.16_-_The_Suprarational_Ultimate_of_Life
1.17_-_M._AT_DAKSHINEWAR
1.17_-_Practical_rules_for_the_Tragic_Poet.
1.17_-_The_Transformation
1.18_-_M._AT_DAKSHINESWAR
1.19_-_Equality
1.2.01_-_The_Call_and_the_Capacity
12.01_-_The_Return_to_Earth
12.04_-_Love_and_Death
1.20_-_Equality_and_Knowledge
1.20_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
1.2.1.03_-_Psychic_and_Esoteric_Poetry
1.21_-_Chih_Men's_Lotus_Flower,_Lotus_Leaves
1.21_-_IDOLATRY
1.21_-_The_Spiritual_Aim_and_Life
1.22_-_ADVICE_TO_AN_ACTOR
1.22_-_EMOTIONALISM
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.22_-_The_Problem_of_Life
1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE
1.23_-_The_Double_Soul_in_Man
1.240_-_Talks_2
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
1.25_-_SPIRITUAL_EXERCISES
1.25_-_The_Knot_of_Matter
1.26_-_FESTIVAL_AT_ADHARS_HOUSE
1.3.02_-_Equality__The_Chief_Support
1.3.04_-_Peace
1.31_-_Adonis_in_Cyprus
1.32_-_The_Ritual_of_Adonis
1.34_-_Continues_the_same_subject._This_is_very_suitable_for_reading_after_the_reception_of_the_Most_Holy_Sacrament.
1.34_-_The_Myth_and_Ritual_of_Attis
1.3.5.01_-_The_Law_of_the_Way
1.3.5.02_-_Man_and_the_Supermind
1.3.5.04_-_The_Evolution_of_Consciousness
1.37_-_Oriential_Religions_in_the_West
1.39_-_The_Ritual_of_Osiris
1.400_-_1.450_Talks
1.4.02_-_The_Divine_Force
1.4.03_-_The_Guru
1.43_-_Dionysus
1.46_-_Selfishness
1.48_-_Morals_of_AL_-_Hard_to_Accept,_and_Why_nevertheless_we_Must_Concur
1.52_-_Killing_the_Divine_Animal
1.67_-_The_External_Soul_in_Folk-Custom
1.68_-_The_Golden_Bough
1.81_-_Method_of_Training
1914_01_06p
1915_05_24p
1915_11_02p
1929-04-14_-_Dangers_of_Yoga_-_Two_paths,_tapasya_and_surrender_-_Impulses,_desires_and_Yoga_-_Difficulties_-_Unification_around_the_psychic_being_-_Ambition,_undoing_of_many_Yogis_-_Powers,_misuse_and_right_use_of_-_How_to_recognise_the_Divine_Will_-_Accept_things_that_come_from_Divine_-_Vital_devotion_-_Need_of_strong_body_and_nerves_-_Inner_being,_invariable
1929-04-21_-_Visions,_seeing_and_interpretation_-_Dreams_and_dreaml_and_-_Dreamless_sleep_-_Visions_and_formulation_-_Surrender,_passive_and_of_the_will_-_Meditation_and_progress_-_Entering_the_spiritual_life,_a_plunge_into_the_Divine
1929-06-02_-__Divine_love_and_its_manifestation_-_Part_of_the_vital_being_in_Divine_love
1929-06-09_-_Nature_of_religion_-_Religion_and_the_spiritual_life_-_Descent_of_Divine_Truth_and_Force_-_To_be_sure_of_your_religion,_country,_family-choose_your_own_-_Religion_and_numbers
1950-12-28_-_Correct_judgment.
1951-01-04_-_Transformation_and_reversal_of_consciousness.
1951-01-08_-_True_vision_and_understanding_of_the_world._Progress,_equilibrium._Inner_reality_-_the_psychic._Animals_and_the_psychic.
1951-01-15_-_Sincerity_-_inner_discernment_-_inner_light._Evil_and_imbalance._Consciousness_and_instruments.
1951-01-20_-_Developing_the_mind._Misfortunes,_suffering;_developed_reason._Knowledge_and_pure_ideas.
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.
1951-03-01_-_Universe_and_the_Divine_-_Freedom_and_determinism_-_Grace_-_Time_and_Creation-_in_the_Supermind_-_Work_and_its_results_-_The_psychic_being_-_beauty_and_love_-_Flowers-_beauty_and_significance_-_Choice_of_reincarnating_psychic_being
1951-04-07_-_Origin_of_Evil_-_Misery-_its_cause
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
1951-04-23_-_The_goal_and_the_way_-_Learning_how_to_sleep_-_relaxation_-_Adverse_forces-_test_of_sincerity_-_Attitude_to_suffering_and_death
1951-05-05_-_Needs_and_desires_-_Discernment_-_sincerity_and_true_perception_-_Mantra_and_its_effects_-_Object_in_action-_to_serve_-_relying_only_on_the_Divine
1953-05-06
1953-05-27
1953-07-22
1953-08-05
1954-02-17_-_Experience_expressed_in_different_ways_-_Origin_of_the_psychic_being_-_Progress_in_sports_-Everything_is_not_for_the_best
1954-04-07_-_Communication_without_words_-_Uneven_progress_-_Words_and_the_Word
1954-05-26_-_Symbolic_dreams_-_Psychic_sorrow_-_Dreams,_one_is_rarely_conscious
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
1954-07-28_-_Money_-_Ego_and_individuality_-_The_shadow
1954-08-18_-_Mahalakshmi_-_Maheshwari_-_Mahasaraswati_-_Determinism_and_freedom_-_Suffering_and_knowledge_-_Aspects_of_the_Mother
1954-09-22_-_The_supramental_creation_-_Rajasic_eagerness_-_Silence_from_above_-_Aspiration_and_rejection_-_Effort,_individuality_and_ego_-_Aspiration_and_desire
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
1954-12-08_-_Cosmic_consciousness_-_Clutching_-_The_central_will_of_the_being_-_Knowledge_by_identity
1955-06-29_-_The_true_vital_and_true_physical_-_Time_and_Space_-_The_psychics_memory_of_former_lives_-_The_psychic_organises_ones_life_-_The_psychics_knowledge_and_direction
1955-08-03_-_Nothing_is_impossible_in_principle_-_Psychic_contact_and_psychic_influence_-_Occult_powers,_adverse_influences;_magic_-_Magic,_occultism_and_Yogic_powers_-Hypnotism_and_its_effects
1955-12-07_-_Emotional_impulse_of_self-giving_-_A_young_dancer_in_France_-_The_heart_has_wings,_not_the_head_-_Only_joy_can_conquer_the_Adversary
1956-01-25_-_The_divine_way_of_life_-_Divine,_Overmind,_Supermind_-_Material_body__for_discovery_of_the_Divine_-_Five_psychological_perfections
1956-02-01_-_Path_of_knowledge_-_Finding_the_Divine_in_life_-_Capacity_for_contact_with_the_Divine_-_Partial_and_total_identification_with_the_Divine_-_Manifestation_and_hierarchy
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
1956-06-13_-_Effects_of_the_Supramental_action_-_Education_and_the_Supermind_-_Right_to_remain_ignorant_-_Concentration_of_mind_-_Reason,_not_supreme_capacity_-_Physical_education_and_studies_-_inner_discipline_-_True_usefulness_of_teachers
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
1956-07-18_-_Unlived_dreams_-_Radha-consciousness_-_Separation_and_identification_-_Ananda_of_identity_and_Ananda_of_union_-_Sincerity,_meditation_and_prayer_-_Enemies_of_the_Divine_-_The_universe_is_progressive
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
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
1956-09-05_-_Material_life,_seeing_in_the_right_way_-_Effect_of_the_Supermind_on_the_earth_-_Emergence_of_the_Supermind_-_Falling_back_into_the_same_mistaken_ways
1958-03-26_-_Mental_anxiety_and_trust_in_spiritual_power
1958-05-14_-_Intellectual_activity_and_subtle_knowing_-_Understanding_with_the_body
1958-06-04_-_New_birth
1958-06-18_-_Philosophy,_religion,_occultism,_spirituality
1958-07-23_-_How_to_develop_intuition_-_Concentration
1958-08-06_-_Collective_prayer_-_the_ideal_collectivity
1958_09_26
1958_10_17
1962_01_12
1962_02_27
1969_10_15
1970_05_28
1.A_-_ANTHROPOLOGY,_THE_SOUL
1f.lovecraft_-_Ashes
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Cool_Air
1f.lovecraft_-_Deaf,_Dumb,_and_Blind
1f.lovecraft_-_He
1f.lovecraft_-_Herbert_West-Reanimator
1f.lovecraft_-_Ibid
1f.lovecraft_-_Medusas_Coil
1f.lovecraft_-_Out_of_the_Aeons
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Disinterment
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Dreams_in_the_Witch_House
1f.lovecraft_-_The_Electric_Executioner
1f.lovecraft_-_The_Haunter_of_the_Dark
1f.lovecraft_-_The_Horror_in_the_Museum
1f.lovecraft_-_The_Hound
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_The_Lurking_Fear
1f.lovecraft_-_The_Man_of_Stone
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Nameless_City
1f.lovecraft_-_The_Night_Ocean
1f.lovecraft_-_The_Rats_in_the_Walls
1f.lovecraft_-_The_Shadow_out_of_Time
1f.lovecraft_-_The_Shadow_over_Innsmouth
1f.lovecraft_-_The_Shunned_House
1f.lovecraft_-_The_Silver_Key
1f.lovecraft_-_The_Temple
1f.lovecraft_-_The_Thing_on_the_Doorstep
1f.lovecraft_-_The_Tree
1f.lovecraft_-_The_Tree_on_the_Hill
1f.lovecraft_-_The_Unnamable
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_Under_the_Pyramids
1.fs_-_Hymn_To_Joy
1.fs_-_Light_And_Warmth
1.fs_-_The_Driver
1.fs_-_The_Eleusinian_Festival
1.fs_-_The_Ideal_And_The_Actual_Life
1.fs_-_The_Lay_Of_The_Bell
1.fs_-_The_Meeting
1.hcyc_-_50_-_The_Buddhas_doctrine_of_directness_(from_The_Shodoka)
1.jk_-_To_Some_Ladies
1.jwvg_-_Ganymede
1.lb_-_Alone_And_Drinking_Under_The_Moon
1.lb_-_Alone_and_Drinking_Under_the_Moon
1.lb_-_Drinking_Alone_in_the_Moonlight
1.lb_-_South-Folk_in_Cold_Country
1.nrpa_-_The_Summary_of_Mahamudra
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_Fiordispina
1.pbs_-_Ginevra
1.pbs_-_Lines_Written_Among_The_Euganean_Hills
1.pbs_-_Loves_Philosophy
1.pbs_-_Ode_To_Naples
1.pbs_-_Prince_Athanase
1.pbs_-_Prometheus_Unbound
1.pbs_-_Rosalind_and_Helen_-_a_Modern_Eclogue
1.pbs_-_Scenes_From_The_Faust_Of_Goethe
1.pbs_-_Stanzas_Written_in_Dejection,_Near_Naples
1.pbs_-_The_Boat_On_The_Serchio
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.poe_-_The_Conversation_Of_Eiros_And_Charmion
1.rb_-_Paracelsus_-_Part_II_-_Paracelsus_Attains
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Rhyme_for_a_Child_Viewing_a_Naked_Venus_in_a_Painting_of_'The_Judgement_of_Paris'
1.rmr_-_Elegy_X
1.srh_-_The_Royal_Song_of_Saraha_(Dohakosa)
1.wby_-_The_Municipal_Gallery_Revisited
1.wby_-_To_A_Shade
1.whitman_-_Eidolons
1.whitman_-_That_Music_Always_Round_Me
1.ww_-_Book_Eighth-_Retrospect--Love_Of_Nature_Leading_To_Love_Of_Man
1.ww_-_Book_Fourteenth_[conclusion]
1.ww_-_Book_Ninth_[Residence_in_France]
1.ww_-_Book_Tenth_{Residence_in_France_continued]
1.ww_-_Book_Third_[Residence_at_Cambridge]
1.ww_-_Book_Thirteenth_[Imagination_And_Taste,_How_Impaired_And_Restored_Concluded]
1.ww_-_Personal_Talk
1.ww_-_The_Excursion-_V-_Book_Fouth-_Despondency_Corrected
1.ww_-_The_Excursion-_VII-_Book_Sixth-_The_Churchyard_Among_the_Mountains
1.ww_-_The_Recluse_-_Book_First
1.ww_-_Vaudracour_And_Julia
2.01_-_AT_THE_STAR_THEATRE
2.01_-_Habit_1__Be_Proactive
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_Isha_Upanishad__All_that_is_world_in_the_Universe
2.01_-_On_Books
2.01_-_The_Object_of_Knowledge
2.01_-_The_Ordinary_Life_and_the_True_Soul
2.01_-_The_Picture
2.01_-_The_Preparatory_Renunciation
2.01_-_The_Therapeutic_value_of_Abreaction
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_Indra,_Giver_of_Light
2.02_-_Meeting_With_the_Goddess
2.02_-_On_Letters
2.02_-_The_Bhakta.s_Renunciation_results_from_Love
2.02_-_THE_DURGA_PUJA_FESTIVAL
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Mother_Archetype
2.02_-_The_Status_of_Knowledge
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.03_-_Indra_and_the_Thought-Forces
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_The_Eternal_and_the_Individual
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Naturalness_of_Bhakti-Yoga_and_its_Central_Secret
2.03_-_The_Purified_Understanding
2.03_-_The_Pyx
2.04_-_Agni,_the_Illumined_Will
2.04_-_On_Art
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.06_-_On_Beauty
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.06_-_The_Wand
2.06_-_WITH_VARIOUS_DEVOTEES
2.06_-_Works_Devotion_and_Knowledge
2.07_-_On_Congress_and_Politics
2.07_-_The_Cup
2.07_-_The_Supreme_Word_of_the_Gita
2.07_-_The_Triangle_of_Love
2.08_-_The_Release_from_the_Heart_and_the_Mind
2.08_-_The_Sword
2.09_-_Human_representations_of_the_Divine_Ideal_of_Love
2.09_-_Memory,_Ego_and_Self-Experience
2.09_-_On_Sadhana
2.09_-_THE_MASTERS_BIRTHDAY
2.1.02_-_Classification_of_the_Parts_of_the_Being
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
2.1.02_-_Nature_The_World-Manifestation
2.1.03_-_Man_and_Superman
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_THE_MASTER_AND_NARENDRA
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.1.1_-_The_Nature_of_the_Vital
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_The_Realisation_of_Sachchidananda
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.1.3.2_-_Study
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_On_Psychology
2.1.3_-_Wrong_Movements_of_the_Vital
2.14_-_AT_RAMS_HOUSE
2.14_-_On_Movements
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
2.1.5.4_-_Arts
2.15_-_CAR_FESTIVAL_AT_BALARMS_HOUSE
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
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.19_-_THE_MASTER_AND_DR._SARKAR
2.2.01_-_The_Outer_Being_and_the_Inner_Being
2.2.03_-_The_Psychic_Being
2.2.03_-_The_Science_of_Consciousness
2.2.04_-_Practical_Concerns_in_Work
2.20_-_The_Lower_Triple_Purusha
2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES
2.21_-_1940
2.2.1_-_Cheerfulness_and_Happiness
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.21_-_The_Ladder_of_Self-transcendence
2.21_-_The_Order_of_the_Worlds
2.2.2_-_Sorrow_and_Suffering
2.22_-_THE_MASTER_AT_COSSIPORE
2.22_-_The_Supreme_Secret
2.23_-_Man_and_the_Evolution
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.23_-_The_Core_of_the_Gita.s_Meaning
2.2.4_-_Sentimentalism,_Sensitiveness,_Instability,_Laxity
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_THE_MASTERS_LOVE_FOR_HIS_DEVOTEES
2.25_-_AFTER_THE_PASSING_AWAY
2.25_-_List_of_Topics_in_Each_Talk
2.25_-_The_Higher_and_the_Lower_Knowledge
2.25_-_The_Triple_Transformation
2.26_-_Samadhi
2.26_-_The_Ascent_towards_Supermind
2.2.7.01_-_Some_General_Remarks
2.27_-_The_Gnostic_Being
2.28_-_The_Divine_Life
2.3.01_-_Concentration_and_Meditation
2.3.01_-_The_Planes_or_Worlds_of_Consciousness
2.3.02_-_Mantra_and_Japa
2.3.02_-_The_Supermind_or_Supramental
2.3.03_-_Integral_Yoga
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
2.3.06_-_The_Mother's_Lights
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.3.08_-_The_Mother's_Help_in_Difficulties
2.3.08_-_The_Physical_Consciousness
2.3.1.01_-_Three_Essentials_for_Writing_Poetry
2.3.10_-_The_Subconscient_and_the_Inconscient
2.3.2_-_Desire
2.3.3_-_Anger_and_Violence
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
2.4.02_-_Bhakti,_Devotion,_Worship
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
27.01_-_The_Golden_Harvest
2_-_Other_Hymns_to_Agni
30.01_-_World-Literature
30.02_-_Greek_Drama
3.00.2_-_Introduction
30.03_-_Spirituality_in_Art
30.04_-_Intuition_and_Inspiration_in_Art
30.06_-_The_Poet_and_The_Seer
30.11_-_Modern_Poetry
30.12_-_The_Obscene_and_the_Ugly_-_Form_and_Essence
30.14_-_Rabindranath_and_Modernism
30.15_-_The_Language_of_Rabindranath
30.17_-_Rabindranath,_Traveller_of_the_Infinite
3.01_-_The_Soul_World
3.02_-_King_and_Queen
3.02_-_Mysticism
3.02_-_SOL
3.02_-_The_Motives_of_Devotion
3.02_-_The_Psychology_of_Rebirth
3.03_-_The_Ascent_to_Truth
3.03_-_The_Four_Foundational_Practices
3.03_-_The_Godward_Emotions
3.04_-_LUNA
3.04_-_The_Way_of_Devotion
3.05_-_SAL
3.06_-_Death
3.07.2_-_Finding_the_Real_Source
3.07_-_The_Ananda_Brahman
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_Purification
3.08_-_The_Mystery_of_Love
3.09_-_The_Return_of_the_Soul
3.0_-_THE_ETERNAL_RECURRENCE
31.01_-_The_Heart_of_Bengal
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.02_-_Spiritual_Evolution_and_the_Supramental
3.10_-_The_New_Birth
31.10_-_East_and_West
3.11_-_Spells
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
31_Hymns_to_the_Star_Goddess
3.2.01_-_On_Ideals
3.2.02_-_Yoga_and_Skill_in_Works
3.2.03_-_Conservation_and_Progress
3.2.03_-_To_the_Ganges
3.2.04_-_Sankhya_and_Yoga
3.2.05_-_Our_Ideal
3.2.06_-_The_Adwaita_of_Shankaracharya
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
32.09_-_On_Karmayoga_(A_Letter)
3.2.10_-_Christianity_and_Theosophy
3.2.4_-_Sex
33.04_-_Deoghar
33.13_-_My_Professors
3.3.1_-_Agni,_the_Divine_Will-Force
3.4.02_-_The_Inconscient
3.4.03_-_Materialism
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
3.7.1.03_-_Rebirth,_Evolution,_Heredity
3.7.1.04_-_Rebirth_and_Soul_Evolution
3.7.1.12_-_Karma_and_Justice
3.7.2.01_-_The_Foundation
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.04_-_The_Higher_Lines_of_Karma
3.8.1.06_-_The_Universal_Consciousness
3_-_Commentaries_and_Annotated_Translations
4.01_-_The_Principle_of_the_Integral_Yoga
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_The_Integral_Perfection
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.04_-_Conclusion
4.04_-_The_Perfection_of_the_Mental_Being
4.04_-_THE_REGENERATION_OF_THE_KING
4.05_-_The_Instruments_of_the_Spirit
4.06_-_Purification-the_Lower_Mentality
4.07_-_Purification-Intelligence_and_Will
4.08_-_The_Liberation_of_the_Spirit
4.09_-_The_Liberation_of_the_Nature
4.1.01_-_The_Intellect_and_Yoga
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.11_-_The_Perfection_of_Equality
4.1.2_-_The_Difficulties_of_Human_Nature
4.12_-_The_Way_of_Equality
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.13_-_The_Action_of_Equality
4.14_-_The_Power_of_the_Instruments
4.16_-_The_Divine_Shakti
4.18_-_Faith_and_shakti
4.19_-_The_Nature_of_the_supermind
4.1_-_Jnana
4.20_-_The_Intuitive_Mind
4.2.1.03_-_The_Psychic_Deep_Within
4.21_-_The_Gradations_of_the_supermind
4.2.2.03_-_An_Experience_of_Psychic_Opening
4.2.2.04_-_The_Psychic_Opening_and_the_Inner_Centres
4.2.2.05_-_Opening_and_Coming_in_Front
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.22_-_The_supramental_Thought_and_Knowledge
4.2.3.04_-_Means_of_Bringing_Forward_the_Psychic
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.4.07_-_Psychic_Joy
4.2.4.09_-_Psychic_Tears_or_Weeping
4.24_-_The_supramental_Sense
4.2.4_-_Time_and_CHange_of_the_Nature
4.2.5.03_-_The_Psychic_and_Spiritual_Movements
4.25_-_Towards_the_supramental_Time_Vision
4.3.1.01_-_Peace,_Calm,_Silence_and_the_Self
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.3_-_Dealing_with_Hostile_Attacks
4.3.4_-_Accidents,_Possession,_Madness
4.3_-_Bhakti
4.4.2.01_-_Contact_with_the_Above
4.4.2.02_-_Ascension_or_Rising_above_the_Head
4.4.2.08_-_Fixing_the_Consciousness_Above
4.4.4.03_-_The_Descent_of_Peace
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
4.4.5.03_-_Descent_and_Other_Experiences
4.4.6.01_-_Sensations_in_the_Inner_Centres
5.01_-_EPILOGUE
5.01_-_The_Dakini,_Salgye_Du_Dalma
5.03_-_The_Divine_Body
5.04_-_Supermind_and_the_Life_Divine
5.1.02_-_Ahana
5.2.01_-_The_Descent_of_Ahana
5.2.01_-_Word-Formation
5.3.04_-_Roots_in_M
5.4.01_-_Notes_on_Root-Sounds
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.02_-_STAGES_OF_THE_CONJUNCTION
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.0_-_Conscious,_Unconscious,_and_Individuation
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
7.3.13_-_Ascent
7_-_Yoga_of_Sri_Aurobindo
9.99_-_Glossary
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_III._-_The_external_calamities_of_Rome
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_IX._-_Of_those_who_allege_a_distinction_among_demons,_some_being_good_and_others_evil
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_X._-_Porphyrys_doctrine_of_redemption
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
BS_1_-_Introduction_to_the_Idea_of_God
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_IV
COSA_-_BOOK_VIII
DS4
ENNEAD_01.01_-_The_Organism_and_the_Self.
ENNEAD_01.02_-_Concerning_Virtue.
ENNEAD_01.02_-_Of_Virtues.
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
ENNEAD_01.06_-_Of_Beauty.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.03_-_Continuation_of_That_on_Providence.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_06.01_-_Of_the_Ten_Aristotelian_and_Four_Stoic_Categories.
ENNEAD_06.02_-_The_Categories_of_Plotinos.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
ENNEAD_06.09_-_Of_the_Good_and_the_One.
For_a_Breath_I_Tarry
Gorgias
Guru_Granth_Sahib_first_part
Ion
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.01_-_GNOSIS
MMM.01_-_MIND_CONTROL
MMM.02_-_MAGIC
MoM_References
Phaedo
r1912_01_24
r1912_07_01
r1912_12_10
r1913_01_14
r1913_01_16
r1913_07_07
r1913_12_03b
r1913_12_14
r1913_12_28
r1914_03_14
r1914_03_24
r1914_03_28
r1914_04_05
r1914_06_18
r1914_07_08
r1914_11_26
r1917_01_10
r1917_03_20
r1918_02_28
r1918_05_18
r1919_06_29
Sayings_of_Sri_Ramakrishna_(text)
Talks_001-025
Talks_100-125
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_Coming_Race_Contents
The_Dwellings_of_the_Philosophers
the_Eternal_Wisdom
The_Gospel_According_to_Mark
The_Logomachy_of_Zos
The_One_Who_Walks_Away
The_Riddle_of_this_World
The_Shadow_Out_Of_Time
The_Wall_and_the_BOoks
Thus_Spoke_Zarathustra_text

PRIMARY CLASS

attribute
parts_of_the_being
vital
SIMILAR TITLES
emotions

DEFINITIONS


TERMS STARTING WITH


TERMS ANYWHERE

2. Kushād dar Hāl - in emotions and feelings - (disclosure by mood)
    


2) Ruach (&

2. The second triad of sefirot, which together constitute the primary emotions (see Chabad, Nehi).

Adhyatmika-duhkha (Sanskrit) Ādhyātmika-duḥkha [from adhi above + ātman self; duḥkha trouble, difficulty from dush to be defiled] The first of the three kinds of klesa (affliction) or worldly pain (cf VP 6:5). Those arising from oneself, generally classed as bodily ailments (headaches, fevers, diseases, etc.), but more properly those pains or troubles originating from mental and other inner causes such as weakness of will, vagrant and misleading emotions, and imperfect mentation, which lead to physical ailments. The other two klesas are adhibhautika and adhidaivika.

aesthetical ::: a. --> Of or Pertaining to aesthetics; versed in aesthetics; as, aesthetic studies, emotions, ideas, persons, etc.

affectingly ::: adv. --> In an affecting manner; is a manner to excite emotions.

affecting ::: p. pr. & vb. n. --> of Affect ::: a. --> Moving the emotions; fitted to excite the emotions; pathetic; touching; as, an affecting address; an affecting sight.
Affected; given to false show.


affections ::: emotions; kind feelings, love, fondness, loving attachment.

Affective: (Lat. affectio, from afficere, to affect) The generic character supposedly shared by pleasure, pain and the emotions as distinguished from the ideational and volitional aspects of consciousness. See Affect. -- L.W.

  “After death has released the intermediate nature, and during long ages has given to it its period of bliss and rest and psychical recuperation — much as a quiet and reposeful night’s sleep is to the tired physical body — then, just as a man reawakens by degrees, so does this intermediate nature or human ego by degrees recede or awaken from that state of rest and bliss called Devachan. And the seeds of thoughts, the seeds of actions which it had done in former lives, are now laid by the fabric of itself — seeds whose natural energy is still unexpended and unexhausted — and inhere in that inner psychical fabric, for they have nowhere else in which to inhere, since the man produced them there and they are a part of him. These seeds of former thoughts and acts, of former emotions, desires, loves, hates, yearnings, and aspirations, each one of such begins to make itself felt as an urge earthwards, towards the spheres and planes in which they are native, and where they naturally grow and expand and develop” (OG 175-6).

A lemming ::: refers to the act of an investor following the crowd into an investment, without doing research themselves; this usually results in losses. These investors are emotional and easily swayed by short-term market performance. This "herd" mentality can increase the chance of losing money, because investors either leave the market too early or get into it too late, when prices are already too high to make a profit. n the animal kingdom, a lemming is a rodent known for periodic mass migrations that occasionally end in drowning. To contradict the "herd" mentality, many proactive investors react in an opposite fashion than what the majority of investors are doing. For example, if investors are in a buying frenzy, anti-"herd" investors will sell and when the crowd sells, these investors will go against the lemmings by buying stocks, instead. The antidote to becoming a lemming investor is to keep emotions separate from trading judgment. Instead, concentrate on spotting lemming activity and consider exploiting it for gain by moving in a contrarian fashion. Here's why this is a better strategy that succumbing to the lemming mentality: extreme optimism often coincides with market tops. People think the sky's the limit and send stock prices flying. However, savvier investors know that the time to sell is when prices are high. Likewise, extreme pessimism can be bullish for a contrarian investor. Toward the end of a big decline, the last bulls throw in the towel and sell with a vengeance. Cooler heads in such situations can see the fire sale happening and buy. Studies have found that investors are most influenced by current events – market news, political events, earnings, etc. – and ignore long-term investment and economic fundamentals. Furthermore, if a movement starts in one direction, it tends to pick up more and more investors with time and momentum. The impact of such lemming-like behavior has been made worse in recent years because of more quantity of more sensationalist financial, economic, and other news than ever before. This proliferation of financial media inevitable affects investor psychology.

amuse ::: v. --> To occupy or engage the attention of; to lose in deep thought; to absorb; also, to distract; to bewilder.
To entertain or occupy in a pleasant manner; to stir with pleasing or mirthful emotions; to divert.
To keep in expectation; to beguile; to delude. ::: v. i.


amygdala: an almond-shaped structure in the limbic system which plays a role in basic emotions, aggression and the development of emotional memories.

Ananda is Beatitude, the bliss of pure conscious existence and energy, as opposed to the life of the sensations and emotions which are at the mercy of the outward touches of Life and Matter and their positive and negative reactions, joy and grief, pleasure and pain. Ananda is the divine counterpart of the lower emotional and sensational being.
   Ref: CWSA Vol. 17, Page: 29


Ananda is Beatitude, the bliss of pure conscious existence and energy, as opposed to the life of the sensations and emotions which are at the mercy of the outward touches of Life and Matter and their positive and negative reactions, joy and grief, pleasure and pain.
   Ref: CWSA Vol. 17, Page: 29


anthropomorphism: assigning human feelings and emotions to non-human animals.

Anthroposophy: An occult and mystic philosophical movement, based on the teachings of its founder, Rudolf Steiner, aiming at man’s progressive liberation from the chains of egoism and at the development of his dormant faculties and higher capacities for knowledge and enlightenment, to enable him to perceive and respond to “subtler manifestations of Nature.” Anthroposophists place great emphasis, among other things, on the occult significance of colors and their relations to human emotions (cf. color awareness).

Appetite: Name given in Scholastic psychology to all strivings. Sensitive appetites tend toward Individual goods. They are concupiscible insofar as they are directed toward a sensible good or strive to avoid a sensible evil; irascible if the striving encounters obstacles. Their movements are the cause of emotions. Rational or intellectual appetite=will, tending towards the good as such and necessarily therefore towards God as the summum bonum. -- R.A.

Argumentum ad misericordiam: An argument attempting to prove a point or to win a decision by appeal to pity and related emotions. -- R.B.W.

"As supramental Truth is not merely a sublimation of our mental ideas, so Divine Love is not merely a sublimation of human emotions; it is a different consciousness, with a different quality, movement and substance.” Letters on Yoga

“As supramental Truth is not merely a sublimation of our mental ideas, so Divine Love is not merely a sublimation of human emotions; it is a different consciousness, with a different quality, movement and substance.” Letters on Yoga

aura ::: Aura An invisible energy field surrounding the human body, animals and plants. That part of the aura which surrounds the head is often depicted by artists as a halo to denote saints and enlightened beings. Everyone has an aura filled with many colours of different intensity which reflect the thoughts and emotions active in the nervous system, and which change according to a person's state of mind. The colours and intensity of a person's aura are said to show that person's true nature and intentions, as we cannot 'fake' the colour or characteristics of our auras.

bhakti yoga. ::: the yoga of devotion chosen primarily by those of an emotional nature; the yoga motivated chiefly by seeing God as the embodiment of love; through prayer, worship and ritual one surrenders to God, channelling and transmuting one's emotions into unconditional love or devotion; one of the four paths of yoga

b) In Axiology: The doctrine that moral and aesthetic values represent the subjective feelings and reactions of individual minds and have no status independent of such reactions. Ethical subjectivism finds typical expression in Westermarck's doctrine that moral judgments have reference to our emotions of approval and disapproval. See The Origin and Development of Moral Ideas. Vol. 1, Ch. l. -- L.W.

bosom ::: 1. The breast. 2. Something likened to the human breast, such as the bosom of the earth, the sea. 2. The breast, conceived of as the centre of feelings or emotions. 3. Centre of; heart of. bosom"s, bosoms, bosomed, white-bosomed.

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

Burnout ::: Changes in thoughts, emotions, and behavior as a result of extended job stress and unrewarded repetition of duties. Burnout is seen as extreme dissatisfaction, pessimism, lowered job satisfaction, and a desire to quit.

cataplexy: sudden paralysis of some or all muscles brought on by laughter, anger, or strong emotions; a hallmark of narcolepsy.

Category of Unity: Kant: The first of three a priori, quantitative (so-called "mathematical") categories (the others being "plurality" and "totality") from which is derived the synthetic principle, "All intuitions (appearances) are extensive magnitudes." By means of this principle Kant seeks to define the object of experience a priori with reference to its spatial features. See Crit. of pure Reason, B106, B202ff. -- O.F.K Catharsis: (Gr. katharsis) Purification; purgation; specifically the purging of the emotions of pity and fear effected by tragedy (Aristotle). -- G.R.M.

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

Ch'ing: Passions; feelings; emotions; interpreted as

CIVILIZATION, STAGE OF The second of man&

cognitive appraisal theory: devised by Lazarus, stating that our cognitive appraisal of a situation in crucial in experiencing emotions.

cognitive restructuring: in Ellis's rational-emotive therapy, a process for modifying faulty beliefs and the negative emotions they produce, in order to develop realistic beliefs and self acceptance.

Cognitive Therapy ::: The treatment approach based on the theory that our cognitions or thoughts control a large part of our behaviors and emotions. Therefore, changing the way we think can result in positive changes in the way we act and feel.

Color therapy: The practical application, for therapeutic purposes, of the teaching that color affects emotions, health, mental states and conduct in general. (See: color awareness.)

Configurationism: A suggested English equivalent for Gestalt Psychology. See Gestalt Psychology. Confirmation, Confirmable: See Verification 3, 4. Conflict: The psychological phenomenon of struggle between competing ideas, emotions or tendencies to action. J. F. Herbart (Lehrbuch der Psychologie, 1816) enunciated a doctrine of conflict of ideas in accordance with which ideas opposed to the mind's dominant ideas are submerged below the threshold of consciousness. The doctrine of conflict has been revived by recent psychoanalytic psychology (see Psychoanalysis) to account for the relegation to the subconscious of ideas and tendencies intolerable to the conscious mind. -- L.W.

contagious ::: a. --> Communicable by contact, by a virus, or by a bodily exhalation; catching; as, a contagious disease.
Conveying or generating disease; pestilential; poisonous; as, contagious air.
Spreading or communicable from one to another; exciting similar emotions or conduct in others.


control ::: n. 1. Power to direct, determine or command. 2. A means of regulation or restraint; curb; check. v. 3. To exercise authoritative control or power over. 4. To hold in restraint; check, esp. one"s emotions. controls, controlled, controlling.

Desire-soiil ::: The vital with its mixed aspirations, desires, hungers of all kinds, good and bad, its emotions, finer and grosser, or sensational urges crossed by the mind’s idealismgs and psychic stresses.

desire-soul ::: the surface soul in us, which works in our vital cravings, our emotions, aesthetic faculty and mental seeking for power, knowledge and happiness; the true soul is the subliminal psychic essence.

Devachan commences after the “second death” has taken place, when the lower quaternary of human principles (sthula-sarira, linga-sarira, prana, and kama) has separated from the reincarnating ego, which has drawn into itself the noblest thoughts, emotions, and the unrealized hopes of the past incarnation. Atma-buddhi and the more spiritual part of manas — the reincarnating higher human ego — become the spiritual monad for the time being, so that the human ego takes its devachan within the monad. The devachanic state applies only to the middle human principles, the purified personality. It has many degrees, and the ego finds its proper place in harmony with its karmic evolutionary stage.

devoutly ::: adv. --> In a devout and reverent manner; with devout emotions; piously.
Sincerely; solemnly; earnestly.


dhira ::: steady, calm, patient; the calm and wise mind, "the thinker dhira who looks upon life steadily and does not allow himself to be disturbed and blinded by his sensations and emotions". dhir m dhir manusa

Disease Broadly stated, disease is a disordered or inharmonious vital state of the organism, with more of less excess, defect, or perversion of functional activity. The condition may be some chemical or mechanical wrong which renders the body unable to respond naturally to the psychoelectric and other forces which play through and sustain the physical person. Moreover, the material and immaterial elements of the human constitution react upon each other for health or disease, because the mind and emotions on the one hand, and the organs and their functions on the other, are interrelated parts of the same entity. As a rule, this interplay between the material and the conscious person becomes a vicious circle in disease. Mental or emotional shock or strain can so affect function as to result in organic disease. Long continued selfish emotions cause a distorted and inharmonious interaction of the pranic or vital currents of the body, resulting in one or another disorder, according to the type of the emotions and the individual karma.

distraction ::: n. --> The act of distracting; a drawing apart; separation.
That which diverts attention; a diversion.
A diversity of direction; detachment.
State in which the attention is called in different ways; confusion; perplexity.
Confusion of affairs; tumult; disorder; as, political distractions.
Agitation from violent emotions; perturbation of mind;


dramatic point of view: A device where the readers of a narrative are placed as an audience as if in a play or movie. The author does not explain the character's thoughts or emotions.

dream ::: 1. A series of images, ideas, emotions, and sensations occurring involuntarily in the mind during certain stages of sleep. 2. A vision occurring to a person while awake. 3. A person or thing that is as pleasant, or seemingly unreal, as a dream 4. An ideal or aspiration; goal; aim. 5. A wild or vain fancy. Dream, dream"s, Dream"s, dreams, dream-brood, dream-brush, dream-built, dream-caught, dream-fact, dream-fate, dream-god"s, dream-happiness, dream-hued, dream-life, dream-light, dream-made, dream-mind, dream-notes, dream-print, dream-sculptured, dream-shores, dream-smiles, dream-splendour, dream-truth, dream-vasts, dream-white, dream-world, half-dream, self-dream, sun-dream, world-dream. *adj. 6. Of a colour: misty, dim, or cloudy. v. 7. To have an image (of) or fantasy (about) in or as if in a dream. dreams, dreamed, *dreaming.

dvesa. (P. dosa; T. zhe sdang; C. chen; J. shin; K. chin 瞋). In Sanskrit, "aversion," "ill will," or "hatred"; it is frequently written DOsA in BUDDHIST HYBRID SANSKRIT; closely synonymous also to "hostility" (PRATIGHA). "Aversion" is one of the most ubiquitous of defilements and is listed, for example, among the six fundamental "afflictions" (KLEsA), ten "fetters" (SAMYOJANA), ten "proclivities" (ANUsAYA), five "hindrances" (NĪVARAnA), and "three poisons" (TRIVIsA). It is also one of the forty-six mental factors (CAITTA) according to the VAIBHĀsIKA school of SARVĀSTIVĀDA ABHIDHARMA, one of the fifty-one according to the YOGĀCĀRA school, and one of fifty-two in the Pāli abhidhamma. In Buddhist psychology, when contact with sensory objects is made "without introspection" (ASAMPRAJANYA), "passion" (RĀGA) or "greed" (LOBHA), "aversion," and/or "delusion" (MOHA) arise as a result. In the case of "aversion"-which is a psychological reaction that is associated with repulsion, resistance, and active dislike of a displeasing stimulus-one of the possible derivative emotions typically ensue. These derivative emotions-which include "anger" (KRODHA), "enmity" (UPANĀHA), "agitation" (PRADĀSA), "envy" (ĪRsYĀ), "harmfulness" (VIHIMSĀ)-all have "aversion" as their common foundation.

eloquence ::: n. --> Fluent, forcible, elegant, and persuasive speech in public; the power of expressing strong emotions in striking and appropriate language either spoken or written, thereby producing conviction or persuasion.
Fig.: Whatever produces the effect of moving and persuasive speech.
That which is eloquently uttered or written.


eloquent ::: a. --> Having the power of expressing strong emotions or forcible arguments in an elevated, impassioned, and effective manner; as, an eloquent orator or preacher.
Adapted to express strong emotion or to state facts arguments with fluency and power; as, an eloquent address or statement; an eloquent appeal to a jury.


emotion ::: 1. An affective state of consciousness in which joy, sorrow, fear, hate, or the like, is experienced, as distinguished from cognitive or volitional states of consciousness. Also abstract ‘feeling" as distinguished from the other classes of mental phenomena. 2. A state of mental agitation or disturbance. **emotion"s, emotions.

emotional development: the development of a full range of emotions from sad to happy to angry, and learning to deal with them appropriately.

Emotional Intelligence (EQ) ::: The awareness of and ability to manage one&

emotional state: the state of a person's emotions (especially with regard to pleasure or dejection).

EMOTION, Emotion h a good element in yoga ; but emo- tional desire becomes easily a cause of perturbation and an obstacle. Turn your emotions towards the Divine, aspire for their purification ; they will then become a help and no longer a cause of suffering.

"Emotion is a good element in yoga; but emotional desire becomes easily a cause of perturbation and an obstacle. Turn your emotions towards the Divine, aspire for their purification; they will then become a help on the way and no longer a cause of suffering.” Letters on Yoga*

“Emotion is a good element in yoga; but emotional desire becomes easily a cause of perturbation and an obstacle. Turn your emotions towards the Divine, aspire for their purification; they will then become a help on the way and no longer a cause of suffering.” Letters on Yoga

environmental stressors (aggressive behaviour): elements of the environment that give rise to anti-social behavior, by increasing arousal which subsequently may produce negative emotions and aggressive behavior. For instance, high temperatures, intense levels of noise, and crowding can produce high levels of aggression.

Erlebnis: (Ger. erleben, to experience or live through) The mind's identification with its own emotions and feelings when it consciously "lives through"; contrasts with cognition, with its characteristic duality between subject and object. See Enjoyment and Contemplation. -- L.W.

excite ::: stir the feelings, emotions, or peace of.

Existential import: See Logic, formal, § 4. Existential Philosophy: Determines the worth of knowledge not in relation to truth but according to its biological value contained in the pure data of consciousness when unaffected by emotions, volitions, and social prejudices. Both the source and the elements of knowledge are sensations as they "exist" in our consciousness. There is no difference between the external and internal world, as there is no natural phenomenon which could not be examined psychologically, it all has its "existence" in states of the mind. See Kierkegaard, Heidegger, Jaspers.

Expressionism: In aesthetics, the doctrine that artistic creation is primarily an expressive act, a process of clarifying and manifesting the impressions, emotions, intuitions, and attitudes of the artist. Such theories hold that art has its foundation in the experiences and feelings of its creator; it is a comment on the artist's soul, not on any external object, and its value depends on the freshness and individuality of this creative spirit. The artist is he who feels strongly and clearly; his art is a record of what he has felt. It is maintained that the artist has no responsibility to respect reality nor to please an audience, and the primary synonyms of beauty become sincerity, passion, and originality. -- J.J.

fire ::: Fire One of the four alchemical elements. Fire is associated with heat and dryness and symbolises the 'fiery' emotions of love, hate, passion and anger, as well as spiritual aspiration (actions of intent to bring one closer to the divine).

For Spinoza: Knowledge "of the second kind" (Ethica, II, 40, Schol. 2, cf. also De Em. Int., passim), to be distinguished from opinio or imaginatio and from scientia intuitiva (q.v.). This second type of knowledge is knowledge in the strict sense of the word since, as opposed to opinio, it is certain and true (Ethica, II, 41), and since by means of it, we perceive "under a certain form of eternity" (sub quadam aeternitatis specie, Ibid, II, 42, Cor. 2). Likewise, by means of reason (ratio), we are enabled to distinguish truth from falsity (Ibid, 42), and to master the emotions (Ibid, IV, passim). The objects cognized by reason are (primarily) "common notions" and their derivatives, reason cannot, however, accomplish or bring about the highest virtue of the mind, as can scientia intuitiva by which blessedness and true liberty are conferred (Ibid, V, 36, Schol.). -- W.S.W.

functionalism ::: The dominant theory of mental states in modern philosophy. Functionalism was developed as an answer to the mind-body problem because of objections to both identity theory and logical behaviorism. Its core idea is that the mental states can be accounted for without taking into account the underlying physical medium (the neurons), instead attending to higher-level functions such as beliefs, desires, and emotions.

Gender Role ::: The accepted behaviors, thoughts, and emotions of a specific gender based upon the views of a particular society or culture.

Gender Typing ::: The process of developing the behaviors, thoughts, and emotions associated with a particular gender.

ha ::: interj. --> An exclamation denoting surprise, joy, or grief. Both as uttered and as written, it expresses a great variety of emotions, determined by the tone or the context. When repeated, ha, ha, it is an expression of laughter, satisfaction, or triumph, sometimes of derisive laughter; or sometimes it is equivalent to "Well, it is so."

heart ::: Sri Aurobindo: "The heart in Vedic psychology is not restricted to the seat of the emotions; it includes all that large tract of spontaneous mentality, nearest to the subconscient in us, out of which rise the sensations, emotions, instincts, impulses and all those intuitions and inspirations that travel through these agencies before they arrive at form in the intelligence.” *The Secret of the Veda

Heart ::: The heart in Vedic psychology is not restricted to the seat of the emotions; it includes all that large tract of spontaneous mentality, nearest to the subconscient in us, out of which rise the sensations, emotions, instincts, impulses and all those intuitions and inspirations that travel through these agencies before they arrive at form in the intelligence.
   Ref: CWSA Vol. 15, Page: 271-72


heart ::: “The heart in Vedic psychology is not restricted to the seat of the emotions; it includes all that large tract of spontaneous mentality, nearest to the subconscient in us, out of which rise the sensations, emotions, instincts, impulses and all those intuitions and inspirations that travel through these agencies before they arrive at form in the intelligence.” The Secret of the Veda

Human mediumship is a voluntary, or more often involuntary, subjection to the lower planes of astral substance which, while more ethereal than ordinary matter, yet are of a quality more gross, more powerful, and usually more malefic. Entrance into these astral realms produces a species of astral intoxication, from the delusion of strange because unknown and often unequilibrated forces, deceptive astral pictures; and the astral intoxication is increased because of considering these experiences as wonder-phenomena. In other words, the conditions and experiences sensed are as genuine, and as unreliable and utterly useless, as are the hallucinations of the delirious or insane. Only an occultist of masterful will and great purity of life can rise consciously to the spiritual plane and, looking down on the astral levels below, understand, control, and remember what he sees. In untrained mediumship the atoms and molecules of the astrally “controlled” body which the alien astral entity uses to mold into a form and to move with its own desire-impulses, retain this astral psychomagnetic imprint. With repeated trances, the medium grows continuously and progressively less than his individual self, because of his thoughts and feelings becoming mixed with, overlaid, or blurred by ideas and emotions which per se are abnormal and misleading. He therefore becomes irresponsible as a source of genuine spiritual knowledge and prevision, and still less responsible as a guardian of sacred truths. Because of this, untrained mediumship precludes initiation into the Mysteries as the person’s faith in his astral “control” would dominate him instead of the rules of the sanctuary.

Huntington's disease (HD): is a fatal heredity disease that destroys neurons in areas of the brain involved in the emotions, intellect, and movement.

Hypnotism [from Greek hypnos sleep] One name for an artificially produced somnambulistic, entranced, or psychologized state. A better word for the procedure is psychologization, hypnotism being but one phase of the general subject which includes fascination, multiple or double personality, some religious ecstasies, and different methods of psychic healing. All these things operate in and upon the important intermediate part between our spiritual and physical-astral self and usually affect the latter self very strongly. This intermediate part is the human soul of the reincarnating entity — the man or woman we see and know. As this includes the psychomental-emotional powers and faculties, it is intimately related to intelligence and sanity, to emotions and conduct, and to health.

Hypothalamus ::: A part of the brain that controls the autonomic nervous system, and therefore maintains the body’s homeostasis (controls body temperature, metabolism, and appetite. Also translates extreme emotions into physical responses.

hysteria ::: n. --> A nervous affection, occurring almost exclusively in women, in which the emotional and reflex excitability is exaggerated, and the will power correspondingly diminished, so that the patient loses control over the emotions, becomes the victim of imaginary sensations, and often falls into paroxism or fits.

Hysteria This protean disorder is regarded as a functional neurosis with abnormal sensations, emotions, or paroxysms, manifesting itself chiefly by emotional instability, by the ease with which it is influenced, in negativism and impulsiveness, a tendency to make sensations, a remarkable egotism, desire to talk, to fabricate, and to simulate. There is constant, capricious change of mood and activity. No other disorder can counterfeit so many diseases as hysteria. The psychic faculties at times displayed in clairvoyance, hallucinations, cataleptic and somnambulistic states, etc., show an active functioning in the astral body; while convulsive and other abnormal movements, and mental absences in which the actor does and says bizarre, unwonted, and inexplicable things for various periods of which only a vague or no remembrance is retained, point to the play of some astral entity, as occurs in other obsessions.

Ideal Self ::: Humanistic term representing the characteristics, behaviors, emotions, and thoughts to which a person aspires.

In Art: a. Opposite of content. The conclusive aspect of art, the surpassing of emotions, taste, matter, the final imprint of the personality of the artist, b. Opposite of color. The plastic form achieved by drawing and chiaroscuro- -- L.V.

infect ::: v. t. --> Infected. Cf. Enfect.
To taint with morbid matter or any pestilential or noxious substance or effluvium by which disease is produced; as, to infect a lancet; to infect an apartment.
To affect with infectious disease; to communicate infection to; as, infected with the plague.
To communicate to or affect with, as qualities or emotions, esp. bad qualities; to corrupt; to contaminate; to taint by


inspiration ::: n. --> The act of inspiring or breathing in; breath; specif. (Physiol.), the drawing of air into the lungs, accomplished in mammals by elevation of the chest walls and flattening of the diaphragm; -- the opposite of expiration.
The act or power of exercising an elevating or stimulating influence upon the intellect or emotions; the result of such influence which quickens or stimulates; as, the inspiration of occasion, of art, etc.


inspiring mingled reverence and admiration; impressing the emotions or imagination as magnificent; majestic, stately, sublime, solemnly grand; venerable, revered; of supreme dignity.

intense ::: 1. Existing or occurring in a high or extreme degree. 2. Having a characteristic quality in a high degree. 3. Characterized by deep or forceful feelings or emotions. 4. Of an extreme kind; very great, as in strength, keenness, severity, or the like. intenser, intensity, intensities.

In the Hebrew Qabbalah, nephesh signifies the breath of life, the vital principle in conjunction with the emotions and passions, but modern Western Qabbalists have stressed the idea of the volitional aspect of the human constitution, wrongly making nephesh equivalent to manas rather than prana in the theosophical classification of human principles. Nephesh is the prana-kamic principle. See also NEPHESH HAYYAH

intoxication ::: overpowering exhilaration or excitement of the mind or emotions.

īrsyā. (P. issā; T. phrag dog; C. ji; J. shitsu; K. chil 嫉). In Sanskrit, "envy" or "jealousy," one of the forty-six mental concomitants (CAITTA) according to the SARVĀSTIVĀDA school of ABHIDHARMA, one of the fifty-one according to the YOGĀCĀRA school and one of fifty-two according to the Pāli abhidhamma. Envy is the unwholesome displeasure one experiences when witnessing others' virtues, gains, and rewards, or simply general well-being, and is the opposite of the salutary mental state of sympathetic joy (MUDITĀ), which is one of the four BRAHMAVIHĀRAs. "Envy" is also taken to be one of the possible derivative emotions of "aversion" (DVEsA) and cannot exist independent of that latter mental state.

It is only the ordinaiy vital emotions which waste the energy and disturb the concentration and peace that have to be dis- couraged. Emotion itself is not a bad thing ; it is a necessary part of nature and psychic emoiion is one of the most powerful helps to the sadhana. Psychic emotion, bringing tears of love for the Divine or tears of Ananda, ought not to be suppressed ::: it is only a vital mixture that brings disturbance in the sadhana.

joy ::: n. --> The passion or emotion excited by the acquisition or expectation of good; pleasurable feelings or emotions caused by success, good fortune, and the like, or by a rational prospect of possessing what we love or desire; gladness; exhilaration of spirits; delight.
That which causes joy or happiness.
The sign or exhibition of joy; gayety; mirth; merriment; festivity.


Kapila is also one of the three secret kumaras who are the progenitors of the true spiritual self in the physical human being. In many of the old writings Kapila is also symbolic of cosmic spirit, or of the individual spiritual self who represents the highest state reached on earth. Hence the Puranas and the Ramayana relate that Sagara’s 60,000 sons were reduced to ashes by a mere glance of Kapila’s eye. This allegory symbolizes the personifications of human emotions, both passional and mental, being completely reduced to inactivity by the spiritual wisdom and purity of the sage — here the personification of wisdom itself.

Kapilaksha (Sanskrit) Kapilākṣa Kapila’s eye; an allegorical name for certain spiritual and intellectual powers evoking vibratory forces which neutralize and bend to their will all the lower human mentations and emotions. In the Puranas, Ramayana, and other Hindu works, the sage Kapila’s very glance made a mountain of ashes of King Sagara’s 60,000 sons, who were the personifications of the human mental and emotional attributes.

kindle ::: 1. To start (a fire); cause (a flame, blaze, etc.) to begin burning; often fig. 2. To light up, illuminate, or make bright. 3. To arouse or be aroused; call forth (emotions, feelings, and responses); 4. To begin to burn as combustible matter, a light, fire, or flame. kindles, kindled, kindling.

lacking the sensation of contact with; unperceived by the senses, emotions, etc.

lascivious ::: a. --> Wanton; lewd; lustful; as, lascivious men; lascivious desires.
Tending to produce voluptuous or lewd emotions.


limbic system ::: Term that refers to those cortical and subcortical structures concerned with the emotions; the most prominent components are the cingulate gyrus, the hippocampus, and the amygdala.

Lunar Consciousness ::: A stage of consciousness associated with the mundane mind: a sense of identity defined by the whims of habits and emotions beyond the capacity of the perceiver to change meaningfully. This tends to be the default stage for most of humanity and appears to be a vestige of the evolutionary journey of the mind for it to ensure propagation of the species and continuity of form.

lyrical ::: a. --> Of or pertaining to a lyre or harp.
Fitted to be sung to the lyre; hence, also, appropriate for song; -- said especially of poetry which expresses the individual emotions of the poet.


magicalrecord ::: Magical Record A magical record is a journal or similar source of documentation containing magical events, experiences, ideas, and any other information that the magician may see fit to add. Aleister Crowley wrote, "It is absolutely necessary that all experiments should be recorded in detail during, or immediately after their performance. The more scientific the record is, the better. Yet the emotions should be noted, as being some of the conditions. Let then the record be written with sincerity and care; thus with practice it will be found more and more to approximate to the ideal."

manas-citta (manas-chitta; manas chitta) ::: the emotional mind, "the life of sensations and emotions which are at the mercy of the outward touches of life and matter and their positive or negative reactions, joy and grief, pleasure and pain", constituting a "surface desire-soul" behind which is "the subliminal soul in us open to the universal delight [ananda] which the cosmic soul takes in its own existence and in the existence of the myriad souls that represent it and in the operations of mind, life and matter by which Nature lends herself to their play and development".

Meinong, Alexius: (1853-1921) Was originally a disciple of Brentano, who however emphatically rejected many of Meinong's later contentions. He claimed to have discovered a new a priori science, the "theory of objects" (to be distinguished from metaphysics which is an empirical science concerning reality, but was never worked out by Meinong). Anything "intended" by thought is an "object". Objects may either "exist" (such as physical objects) or "subsist" (such as facts which Meinong unfortunately termed "objectives", or mathematical entities), they may either be possible or impossible and they may belong either to a lower or to a higher level (such as "relations" and "complexions", "founded" on their simple terms or elements). In the "theory of objects," the existence of objects is abstracted from (or as Husserl later said it may be "bracketed") and their essence alone has to be considered. Objects are apprehended either by self-evident judgments or by "assumptions", that is, by "imaginary judgments". In the field of emotions there is an analogous division since there are also "imaginary" emotions (such as those of the spectator in a tragedy). Much of Meinong's work was of a psychological rather than of a metaphysical or epistemological character. -- H.G.

Memory: (Lat. memoria) Non-inferential knowledge of past perceptual objects (perceptual memory) or of past emotions, feelings and states of consciousness of the remembering subject (introspective memory). See Introspection. Memory is psychologically analyzable into three functions: revival or reproduction of the memory image, recognition of the image as belonging to the past of the remembering subject, and temporal localization of the remembered object by reference to a psychological or physical time-scheme.

mental vital ::: that part of the higher vital being which gives a mental expression by thought, speech or otherwise to the emotions, desires, passions, sensations and other movements of the vital being.

moved ::: aroused the emotions of; affected.

Mystical night: The practice of the Sufis consisting in “disconnecting” all physical senses of perception, shutting out all external impressions and all emotions in order to induce a state of mystic contemplation and receptivity to inner enlightenment.

negative emotions: can be described as any feeling which causes you to be miserable and sad. These emotions make you dislike yourself and others, and take away your confidence.

Neurotransmitter ::: A chemical found in animals that plays a role in our behavior, cognitions, and emotions.

oh ::: interj. --> An exclamation expressing various emotions, according to the tone and manner, especially surprise, pain, sorrow, anxiety, or a wish. See the Note under O.

passionate ::: 1. Intense or vehement, as emotions or feelings. 2. Having, compelled, or ruled by intense emotion, such as sorrow or grief, or other strong feeling. passionately.

passion ::: n. 1. Suffering. 2. A powerful emotion, such as love, joy, hatred, or anger. 3. An abandoned display of emotion, especially of anger. 4. Strong sexual desire; lust. 5. Violent anger. 6. The sufferings of Jesus in the period following the Last Supper and including the Crucifixion, as related in the New Testament. passion"s, passions, world-passion. adj. **passioning. v. 7. To be affected by intense emotions such as love, joy, hatred, anger, etc. passions, passioned, passioning, passion-tranced. ::: **

pathetic ::: a. --> Expressing or showing anger; passionate.
Affecting or moving the tender emotions, esp. pity or grief; full of pathos; as, a pathetic song or story.


pathetic fallacy: A device used mainly during the19th century, where human qualities or emotions were described through the weather or nature.

Pathos ::: Greek for "Experience". One of three ancient Greek philosophical and rhetorical principles: it is the appeal to emotions surrounding an argument. See also Ethos and Logos.

pathos ::: n. --> That quality or property of anything which touches the feelings or excites emotions and passions, esp., that which awakens tender emotions, such as pity, sorrow, and the like; contagious warmth of feeling, action, or expression; pathetic quality; as, the pathos of a picture, of a poem, or of a cry.

Patterning ::: Imbuing an idea, area, or object with a particular feeling, thought, or intent. People pattern things all the time. A song that is associated with a breakup. A smell that evokes childhood trips to the beach. The purposeful act of patterning is a work of magic though and is used throughout the occult sciences. Patterning is akin to loading; think of loading as charging an object with a particular archetype or current but patterning mediates that by flavoring it with one's own intent: thoughts or emotions. So while an object can be loaded with the raw current of Mercury, for instance, the energy might be patterned along the way with the intent to master a particular language.

pierce ::: 1. To cut or pass through with or as if with a sharp instrument; stab or penetrate. Also fig. 2. To make a hole or opening in; perforate. 3. To succeed in penetrating (something) with the eyes or the intellect. 4. To move or affect (a person"s emotions, bodily feelings, etc.) deeply or sharply. pierced, piercing.

please ::: v. t. --> To give pleasure to; to excite agreeable sensations or emotions in; to make glad; to gratify; to content; to satisfy.
To have or take pleasure in; hence, to choose; to wish; to desire; to will.
To be the will or pleasure of; to seem good to; -- used impersonally. ::: v. i.


pleasure ::: n. --> The gratification of the senses or of the mind; agreeable sensations or emotions; the excitement, relish, or happiness produced by the expectation or the enjoyment of something good, delightful, or satisfying; -- opposed to pain, sorrow, etc.
Amusement; sport; diversion; self-indulgence; frivolous or dissipating enjoyment; hence, sensual gratification; -- opposed to labor, service, duty, self-denial, etc.
What the will dictates or prefers as gratifying or


possess ::: 1. To gain or seize for oneself. 2. To gain or exert influence or control over the emotions etc.; dominate. 3. To have as one"s property; own. possesses, possessed.

pradāsa. [alt. pradāsa] (P. padāleti; T. 'tshig pa; C. nao; J. no; K. noe 惱). In Sanskrit, "irritation," "maliciousness," "vexation," or "contentiousness"; one of the forty-six mental concomitants (CAITTA) according to the SARVĀSTIVĀDA-VAIBHĀsIKA school of ABHIDHARMA and one of the fifty-one according to the YOGĀCĀRA school. "Irritation" appears in conjunction with envy (ĪRsYĀ) and disparaging others' achievements or wholesome qualities (MRAKsA), and may be viewed as one of the possible derivative emotions of hatred (DVEsA) or aversion (PRATIGHA). "Irritation" is the compulsive resistance to letting anyone gain advantage over oneself. Irritation may also arise when one dwells compulsively on unpleasant events from the past or present and is closely associated with "remorse" (KAUKṚTYA), "worries," and "sadness."

Pranamayakosha ::: In respect to some Hindu traditions' view of the soul, this is the Etheric and lower Astral Body and the sheath of self corresponding with the higher biological functions of the body as well as some of the baser emotions of the Lunar Personality and ego.

pratyaya. (P. paccaya; T. rkyen; C. yuan; J. en; K. yon ). In Sanskrit, "condition"; referring generally to the subsidiary factors whose concomitance results in the production of an effect from a cause, especially in the compound HETUPRATYAYA ("causes and conditions"). For example, in the production of a sprout from a seed, the seed would be the cause (HETU), while such factors as heat and moisture would be conditions (pratyaya). Given the centrality of the doctrine of causality of Buddhist thought, detailed lists and descriptions of conditions appear in all strata of Buddhist literature. In the context of epistemology, in the case of the perception of a tree by a moment of visual consciousness (CAKsURVIJNĀNA), the prior moment of consciousness that leads to this specific visual consciousness is called the immediately antecedent condition (SAMANANTARAPRATYAYA), the tree is called the object condition (ĀLAMBANAPRATYAYA), and the visual sense organ is called the predominant condition (ADHIPATIPRATYAYA); the "cooperative condition" (SAHAKĀRIPRATYAYA) is the subsidiary conditions that must be present in order for an effect to be produced, such as for light to be present in order to generate visual consciousness, or the presence of heat and moisture for a seed to grow into a sprout. ¶ A much more detailed roster of these conditions occurs in a detailed list of twenty-four conditions enumerated in the PAttHĀNA, the seventh book of the Pāli ABHIDHAMMAPItAKA, a work that applies twenty-four specific conditions to the mental and physical phenomena of existence and presents a detailed account of the Pāli interpretation of the doctrine of dependent origination (P. paticcasamuppāda; S. PRATĪTYASAMUTPĀDA). The twenty-four conditions are (1) the root condition (hetupaccaya), the condition upon which mental states entirely depend, such as a tree depending on its root. These root conditions are greed (LOBHA), hate (P. dosa, S. DVEsA), and delusion (MOHA) in the case of unwholesome mental states, or greedlessness (alobha), hatelessness (adosa; DVEsA), and undeludedness (amoha) in the case of wholesome mental states. Without these roots being present, the respective mental states cannot exist. (2) The object condition (ārammanapaccaya) is an object of perception and as such forms the condition for mental phenomena. External sense objects, such a sound, comprise the object conditions for the five physical sense consciousnesses, while mental objects such as thoughts, emotions, and memories comprise the object condition for the single internal sense consciousness of mind. (3) The dominant condition (adhipatipaccaya) gives rise to mental phenomena by way of predominance and can be one of four types: intention (chanda), energy (viriya), consciousness (citta), and investigation (vīmaMsā). At any given time only one of the four conditions can predominate in a state of consciousness. (4) The proximate condition (anantarapaccaya) and (5) the immediately antecedent condition (samanantarapaccaya) refer to any stage in the process of consciousness that serves as the condition for the immediately following stage. For example, an eye consciousness that sees a visual object functions as the immediately antecedent condition for the arising in the next moment of the mental consciousness that receives the visual image. The mental consciousness, in turn, serves as the immediately antecedent condition for the mental consciousness that performs the function of investigating the object. (6) The cooperative condition (sahajātapaccaya) is any phenomenon or condition the arising of which necessitates the simultaneous arising of another thing; for example, any one of the four mental aggregates (P. khandha; S. SKANDHA) of feeling (vedanā), conception (P. saNNā; S. SAMJNĀ), conditioning factors (P. sankhāra; S. SAMSKĀRA), and consciousness (P. viNNāna; S. VIJNĀNA) functions as the cooperative condition for all the rest, since all four invariably arise together in the same moment. (7) The condition by way of mutuality (aNNāmaNNapaccaya) refers to the fact that all simultaneous phenomena, such as the mental aggregates mentioned above, are mutually supportive and so are also conditioned by way of mutuality; they arise and fall in dependence on one another. (8) The support condition (nissayapaccaya) is a preceding or simultaneous condition that functions as a foundation for another phenomenon in the manner of earth for a tree. An example is the five external sense organs (eye, ear, nose, tongue and body) and the one internal mental sense organ (mind), which are the preceding and simultaneous conditions for the six kinds of consciousness that arise when sense organs come into contact with their respective objects. (9) The decisive support condition (upanissayapaccaya) is anything that functions as a strong inducement to moral, immoral, or neutral mental or physical action. It is of three kinds: (a) by way of object (ārammana), which can be any real or imaginary object of thought; (b) by way of proximity; and (c) by way of natural support (pakati), which includes such things as mental attitudes and associations with friends that can act as natural inducements to either wholesome or unwholesome behavior, or climate and food that induce health or illness of the body. (10) The prenascent condition (purejātapaccaya) is something previously arisen that forms a base for something arising later. An example is the five physical sense organs and the physical base of mind that, having already arisen, form the condition for the arising of consciousness through their operation. (11) The postnascent condition (pacchājātapaccaya) refers to consciousness arisen through the operation of the senses, because it serves as the necessary condition for the continued preservation of this already arisen body with its functioning senses. (12) The repetition condition (āsevanapaccaya) refers to impulsion moments of consciousness (javana) that arise in a series, each time serving as a condition for succeeding moments by way of repetition and frequency. (13) The action condition (kammapaccaya) refers to the KARMAN or karmic volitions (kammacetanā) of a previous birth that functioned to generate the physical and mental characteristics of an individual's present existence. (14) The karmaresult condition (vipākapaccaya) refers to the five karmically resultant external sense consciousnesses that function as simultaneous conditions for other mental and physical phenomena. (15) The nutriment condition (āhārapaccaya) is of four kinds and refers to material food (kabalinkārāhāra), which is food for the body; sensory and mental contact (phassa), which is food for sensation (vedanā); mental volition (CETANĀ = karman), which is food for rebirth; and consciousness (viNNāna), which is food for the mind-body complex (NĀMARuPA) at the moment of conception. (16) The faculty condition (indriyapaccaya) refers to twenty of twenty-two faculties (INDRIYA) enumerated in the Pāli abhidhamma out of which, for example, the five external sense faculties form the condition for their respective sense consciousnesses. (17) The meditative-absorption condition (jhānapaccaya) refers to a list of seven jhāna factors as conditions for simultaneous mental and corporeal phenomena. They are thought (vitakka), imagination (vicāra), rapture (pīti), joy (sukha), sadness (domanassa), indifference (upekkhā), and concentration (samādhi). (18) The path condition (maggapaccaya) refers to twelve path factors that condition progress along the path. These are: wisdom (paNNā), thought-conception (vitakka), right speech (sammavācā), right bodily action (sammakammanta), right livelihood (sammajīva), energy (viriya), mindfulness (sati), concentration (samādhi), wrong views (micchāditthi), wrong speech (micchāvācā), wrong bodily action (micchākammanta), and wrong livelihood (micchājīva). (19) The association condition (sampayuttapaccaya) refers to the four mental aggregates of feeling (vedanā), perception (saNNā), mental formations (sankhāra), and consciousness (viNNāna), which assist one another by association through sharing a common physical base, a common object, and arising and passing away simultaneously. (20) The dissociation condition (vippayuttapaccaya) refers to phenomena that assist other phenomena by virtue of not having the same physical base and objects. (21 and 24) The presence condition (atthipaccaya) and the nondisappearance condition (avigatapaccaya) refer to any phenomenon that through its presence is a condition for other phenomena. (22 and 23) The absence condition (natthipaccaya) and the disappearance condition (vigatapaccaya) refer to any phenomenon, such as a moment of consciousness, which having just passed away constitutes the necessary condition for the immediately following moment of the same phenomenon by providing an opportunity for it to arise. ¶ The SARVĀSTIVĀDA school also recognizes a list of four conditions, all of which appear in the preceding Pāli list and thus appear to have evolved before the separation of the SARVĀSTIVĀDA and STHAVIRANIKĀYA schools: (1) HETUPRATYAYA, or condition qua cause, corresponding to no. 1 in the Pāli list; (2) SAMANANTARAPRATYAYA, or immediately antecedent condition, corresponding to no. 5 in the Pāli list; (3) ĀLAMBANAPRATYAYA, or object condition, corresponding to no. 2 in the Pāli list; (4) ADHIPATIPRATYAYA, or predominant condition, corresponding to no. 3 in the Pāli list. These four pratyaya first appear in the first-century CE VIJNĀNAKĀYA and antedate the related Sarvāstivāda list of six "causes" (HETU).

Psychic being is quite di/Terent from the mind or vital; it stands behind them where they meet in the heart. Its central place is there, but behind the heart rather than in the heart ; for what men call usually the heart is the seat of emotion, and human emotions are mental-vital impulses, not ordinarily psychic in their nature. This mostly secret power behind, other than the mind and the life-force, is the true soul, the psychic being in us. The power of the psychic, however, can act upon the mind and vital and body, purifying thought and perception and emotion (which then becomes psychic feeling) and sensaUon and action and everything else in us and preparing them to be divine movements. The psychic being may be described in Indian lan- guage as the Purusha in the heart or the Chaitya Purusha, but the inner or secret heart must be understood, hrdaye guhayom, not the outer vital-emotional centre. The supramental change can take place only if the psychic is awake and is made the chief support of the descending supramental power.

Psychic centre is behind the heart and it is through the puri- fied emotions that the psychic most easily finds an outlet.

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

psychodynamics: the branch of social psychology that deals with the processes and emotions that determine psychology and motivation.

Publicity, Epistemic: (a) In the strict sense, publicity pertains to such data of knowledge as are directly and identically accessible to more than one knowing subject. Thus epistemological monism may assert the publicity of sense data, of universals, of moral and aesthetic values and even of God. See Epistemological Monism. (b) In a less exact sense, publicity is ascribed to any object of knowledge which may be known either directly or indirectly by more than one mind, such as physical objects, public space, etc in contrast to feelings, emotions, etc. which can be directly known only by a single subject. -- L.W.

pulsations of the heart. Fig. Emotions or feelings. heart-beats".

qiqing liuyu. (J. shichijo rokuyoku; K. ch'ilchong yugyok 七情六欲). In Chinese, "seven emotions and six desires." According to the DAZHIDU LUN, the seven emotions of joy, anger, sadness, horror, love, hate, and desire are directed to other people's (1) physical body (se), (2) appearance (xingmao), (3) comportment (weiyi), (4) voice (yanyu yinsheng), (5) delicateness or smoothness [of skin] (xihua), and (6) physical features (renxiang).

qiqing. (七情). In Chinese, "seven emotions." See QIQING LIUYU.

quench ::: v. t. --> To extinguish; to overwhelm; to make an end of; -- said of flame and fire, of things burning, and figuratively of sensations and emotions; as, to quench flame; to quench a candle; to quench thirst, love, hate, etc.
To cool suddenly, as heated steel, in tempering. ::: v. i.


Rational Emotive Therapy ::: A Cognitive Therapy based on Albert Ellis&

rational-emotive therapy: a form of therapy developed by Ellis which focuses changing irrational beliefs and faulty interpretations, which result in negativeemotions and severe anxiety.

Reisha d&

religion ::: Sri Aurobindo: "There is no word so plastic and uncertain in its meaning as the word religion. The word is European and, therefore, it is as well to know first what the Europeans mean by it. In this matter we find them, — when they can be got to think clearly on the matter at all, which is itself unusual, — divided in opinion. Sometimes they use it as equivalent to a set of beliefs, sometimes as equivalent to morality coupled with a belief in God, sometimes as equivalent to a set of pietistic actions and emotions. Faith, works and pious observances, these are the three recognised elements of European religion . . . . ::: Religion in India is a still more plastic term and may mean anything from the heights of Yoga to strangling your fellowman and relieving him of the worldly goods he may happen to be carrying with him. It would therefore take too long to enumerate everything that can be included in Indian religion. Briefly, however, it is Dharma or living religiously, the whole life being governed by religion.” *From an unpublished essay

religion ::: “There is no word so plastic and uncertain in its meaning as the word religion. The word is European and, therefore, it is as well to know first what the Europeans mean by it. In this matter we find them,—when they can be got to think clearly on the matter at all, which is itself unusual,—divided in opinion. Sometimes they use it as equivalent to a set of beliefs, sometimes as equivalent to morality coupled with a belief in God, sometimes as equivalent to a set of pietistic actions and emotions. Faith, works and pious observances, these are the three recognised elements of European religion . . . .

Resonance: Mystical traces and attunements tied to magical actions, emotions, intent and desire. All magic carries Resonance, and Resonance reflects a mage's will in creating an effect.

riot ::: n. 1. An unbridled outbreak, as of emotions, passions, etc. 2. Unrestrained merrymaking; revelry. v. 3. riots. Indulges in unrestrained revelry or merriment.

Romantic art: (a) Artistic era between the end of the 18th and middle of the 19th centuries. (b) A form closer to and less independent of emotions than classic form. -- L.V.

saMprayuktahetu. (T. mtshungs ldan gyi rgyu; C. xiangying yin; J. sooin; K. sangŭngin 相應因). In Sanskrit, "conjoined" or "associative" "cause"; the third of the six kinds of causes (HETU) outlined in the JNĀNAPRASTHĀNA, the central text of the SARVĀSTIVĀDA ABHIDHARMA, which accounts for the fact that mental events cannot exist in isolation but instead mutually condition, or are "associated" with, one another. This type of cause is effectively a subsection of the coexistent cause (SAHABHuHETU). Mind (CITTA) or consciousness (VIJNĀNA) cannot exist in isolation; they are always conjoined with various related mental concomitants (CAITTA). Thus the conjoined causes exist in a relationship of mutuality or reciprocation, e.g., mind causes mental concomitants, but mental functions also cause mind. Because of this reciprocity, the functioning of the visual organ (viz., the eye) leads to an associated visual consciousness (CAKsURVIJNĀNA) and associated mental concomitants, such as visual sensations (VEDANĀ), perceptions (SAMJNĀ), emotions that derive from those perceptions, and so forth.

sanyao. (J. san'yo; K. samyo 三要). In Chinese, the "three essentials," of meditation practice in the CHAN school: (1) the faculty of great faith (da xingen; cf. sRADDHĀ and INDRIYA), (2) great ferocity or tenacity of purpose (da fenzhi), and (3) the sensation of great doubt (da YIQING). These essentials are specifically relevant to cultivation of the "Chan of observing the meditative topic" (KANHUA CHAN), or "questioning meditation." This list was first compiled by the Yuan-dynasty Chan monk GAOFENG YUANMIAO (1238-1295) in his Gaofeng heshang chanyao, better known as simply the CHANYAO ("Essentials of Chan"; K. Sonyo); the list figures prominently in the presentation of SoN in the SoN'GA KWIGAM by the Korean Son monk CH'oNGHo HYUJoNG (1520-1604), whence it enters into the Japanese ZEN tradition. As Gaofeng explains them, the faculty of great faith (sraddhendriya) refers to the steadfastness of belief in the inherency of the buddha-nature (FOXING) as the ground of enlightenment. Great ferocity means intense passion toward practice, which he compares to the emotions you would feel if you came across your father's murderer. Gaofeng describes the sensation of doubt (YIQING) regarding the intent behind Chan meditative topics (HUATOU) as like the anxiety and anticipation you feel when you are about to be exposed for some heinous act you committed. All three of these factors are essential, Gaofeng says, if the adept is to have any hope of mastering the kanhua Chan technique.

Satipatthānasutta. (S. *Smṛtyupasthānasutra; T. Dran pa nye bar bzhag pa'i mdo; C. Nianchu jing; J. Nenjogyo; K. Yomch'o kyong 念處經). In Pāli, "Discourse on the Foundations of Mindfulness"; the tenth sutta in the MAJJHIMANIKĀYA (a separate SARVĀSTIVĀDA recension appears as the ninety-eighth SuTRA in the Chinese translation of the MADHYAMĀGAMA; there is another unidentified recension in the Chinese translation of the EKOTTARĀGAMA). An expanded version of the same sutta, titled the "Great Discourse on the Foundations of Mindfulness" (MAHĀSATIPAttHĀNASUTTANTA), which adds extensive discussion on mindfulness of breathing (P. ānāpānasati, S. ĀNĀPĀNASMṚTI), is the twenty-second sutta in the Pāli DĪGHANIKĀYA. This sutta is one of the most widely commented upon texts in the Pāli canon and continues to hold a central place in the modern VIPASSANĀ (S. VIPAsYANĀ) movement. The sutta was preached by the Buddha to a gathering of disciples in the town of Kammāsadhamma in the country of the Kurus. The discourse enumerates twenty-one meditation practices for the cultivation of mindfulness (P. sati, S. SMṚTI), a term that refers to an undistracted watchfulness and attentiveness, or to recollection and thus memory. In the text, the Buddha explains the practice under a fourfold rubric called the four foundations of mindfulness (P. satipatthāna, S. SMṚTYUPASTHĀNA). The four foundations are comprised of "contemplation of the body" (P. kāyānupassanā, S. KĀYĀNUPAsYANĀ); "contemplation of sensations" (P. vedanānupassanā, S. vedanānupasyanā), that is, physical and mental sensations (VEDANĀ) that are pleasurable, painful, or neutral; "contemplation of mind" (P. cittānupassanā, S. cittānupasyanā), in which one observes the broader state of mind (CITTA) as, e.g., shrunken or expanded, while under the influence of various positive and negative emotions; and "contemplation of phenomena" (P. dhammānupassanā, S. dharmānupasyanā), which involves the contemplation of several key doctrinal categories, such as the five aggregates (P. khandha, S. SKANDHA) and the FOUR NOBLE TRUTHS. The first of the four, the mindfulness of the body, involves fourteen exercises, beginning with the mindfulness of the inhalation and exhalation of the breath (P. ānāpānasati, S. ĀNĀPĀNASMṚTI). Mindfulness of the breath is followed by mindfulness of the four physical postures (P. iriyāpatha, S. ĪRYĀPATHA) of walking, standing, sitting, and lying down. This is then extended to a full general awareness of all physical activities. Thus, mindfulness is something that is also meant to accompany all of one's actions in the course of the day, and is not restricted to formal meditation sessions. This discussion is followed by mindfulness of the various components of the body, an intentionally revolting list that includes fingernails, bile, spittle, and urine. Next is the mindfulness of the body as composed of the four great elements (MAHĀBHuTA) of earth, water, fire, and air. Next are the "contemplations on the impure" (P. asubhabhāvanā, S. AsUBHABHĀVANĀ), viz., contemplation of a corpse in nine successive stages of decomposition. The practice of the mindfulness of the body is designed to induce the understanding that the body is a collection of impure elements that arise and cease in rapid succession, utterly lacking any kind of permanent self. This insight into the three marks of existence-impermanence, suffering, and no-self-leads in turn to enlightenment. Mindfulness of the body is presented as the core meditative practice, with the other three types of mindfulness applied as the meditator's attention is drawn to those factors. The sutta calls the foundations of mindfulness the ekayānamagga, which in this context might be rendered as "the only path" or "the one way forward," and states that correct practice of the four foundations of mindfulness will lead to the stage of the worthy one (P. arahant, S. ARHAT), or at least the stage of the nonreturner (P. anāgāmi, S. ANĀGĀMIN), in as little as seven days of practice, according to some interpretations. See also ANUPASSANĀ.

schizophrenia: a severe form of mental disorder, characterised by distortions and disturbances of perception, thought, language and emotions.

Sduvic man ::: predominantly mental (as opposed to a vital or merely physical man) who has rajasic emotions and passions, but

sentimental ::: a. --> Having, expressing, or containing a sentiment or sentiments; abounding with moral reflections; containing a moral reflection; didactic.
Inclined to sentiment; having an excess of sentiment or sensibility; indulging the sensibilities for their own sake; artificially or affectedly tender; -- often in a reproachful sense.
Addressed or pleasing to the emotions only, usually to the weaker and the unregulated emotions.


Shambalah force: In occult terminology, a beneficent cosmic force which enhances good emotions in the morally and spiritually just, but at the same time also stimulates the evil emotions of the bad.

Shamen bujing wangzhe lun. (J. Shamon fukyoosharon; K. Samun pulgyong wangja non 沙門不敬王者論). In Chinese, "The sRAMAnA Does Not Pay Homage to the Ruler Treatise." In response to the anticlerical policy of the monarch Huanxuan (who reigned for less than three months as King of Chu in 404) LUSHAN HUIYUAN compiled this apologetical treatise in 404. It is preserved in the fifth roll of the HONGMING JI. The treatise is comprised of five sections. The first two sections, on householders and monks, detail the differences in their social status and way of life. The other three sections are concerned with more doctrinal and theoretical issues, which are presented in the form of a debate between imaginary opponents. In the third section, Huiyuan, as the "host," argues that monks, unlike householders including the worldly ruler, seek the "truth" and thus strive to free the "spirit" from the realm of worldly desires and emotions, or SAMSĀRA. In the fourth section, the opponent argues that there is no truth beyond that which has been revealed by the sages of the past. In the last section, Huiyuan replies that these sages are merely manifestations of the Buddha, or the immortal spirit. Although the immortal spirit "mutually resonates" (GANYING) with SAMSĀRA, it is not, Huiyuan explains, a worldly thing itself. The argument for the immortality of the spirit also appears in Zongbing's (375-443) Mingfo lun ("Treatise on Clarifying Buddhism)," the MOUZI LIHUO LUN, and various other treatises found in the Hongming ji.

shock ::: 1. A violent collision or impact; a heavy blow. 2. Something that jars the mind or emotions as if with a violent, unexpected blow. 3. A sudden disturbance of function, equilibrium or mental faculties caused by such a blow; violent agitation. shocks.

Solar Consciousness ::: A stage of consciousness associated with the Higher Self: a sense of identity outside of the whims of habits and emotions that typify Lunar Consciousness. This is a stage that most of humanity should aim for as there is much liberation that comes from forming one's own sense of identity and not being subservient to the whims of evolution and rote habit. See also The Room and The Temple.

Sri Aurobindo: "Vitality means life-force — wherever there is life, in plant or animal or man, there is life-force — without the vital there can be no life in matter and no living action. The vital is a necessary force and nothing can be done or created in the bodily existence, if the vital is not there as an instrument.” *Letters on Yoga

  "The vital proper is the life-force acting in its own nature, impulses, emotions, feelings, desires, ambitions, etc., having as their highest centre what we may call the outer heart of emotion, while there is an inner heart where are the higher or psychic feelings and sensibilities, the emotions or intuitive yearnings and impulses of the soul. The vital part of us is, of course, necessary to our completeness, but it is a true instrument only when its feelings and tendencies have been purified by the psychic touch and taken up and governed by the spiritual light and power.” *Letters on Yoga

". . . the vital is the Life-nature made up of desires, sensations, feelings, passions, energies of action, will of desire, reactions of the desire-soul in man and of all that play of possessive and other related instincts, anger, fear, greed, lust, etc., that belong to this field of the nature. Letters on Yoga

The Mother: "The vital is the dynamism of action. It is the seat of the will, of impulses, desires, revolts, etc.” Words of the Mother, MCW Vol. 15*.


Stheme: An adjective derived from the Greek, Sthenos, strength. It was applied by Dr. John Brown (1735-1788), a Bntish physician, to diseases distinguished by a usual or excessive accumulation of vital power, or nervous energy. Kant applied it to vigorous or exciting emotions. -- J.J.R.

stirrings ::: initial arousings of particular emotions, intellectual activity, etc.

Stoic School: Founded by Zeno (of Citium, in Cyprus) in the year 308 B.C. in Athens. For Stoicism virtue alone is the only good and the virtuous man is the one who has attained happiness through knowledge, as Socrites had taught. The virtuous man thus finds happiness in himself and is independent of the external world which he has succeeded in overcoming by mastering himself, his passions and emotions. As for the Stoic conception of the universe as a whole, their doctrine is pantheistic. All things and all natural laws follow by a conscious determination from the basic World Reason, and it is this rational order by which, according to Stoicism, the wise man seeks to regulate his life as his highest duty. -- M.F.

Suicide As an inseparable part of the universe, whether considered as an organism or as a huge animated machine, we cannot violently remove ourselves from the pattern without interfering with the harmonious working of the other parts; and just here enters the immense moral or ethical import of the evil of suicide. But even had we a right to destroy our life, it would be futile. We may destroy the body, but we cannot destroy the mind. The suicide, after the temporary but complete unconsciousness which succeeds death, awakes in kama-loka the same person, in the same state of consciousness, minus only the physical triad (body, astral body, and gross physical vitality). His state of consciousness is one of torture, the repetition over and over of his suicidal act and the emotions that induced and accompanied it; this happens automatically because the mind, like an automaton repeats incessantly perforce the controlling or dominating impulses that governed it when the person took his physical life. And as the higher ego has its own life term, he has to remain in that condition until what would have been the natural term of life on earth is ended, body or no body.

surging ::: rising and moving in a billowing or swelling manner. Also said of emotions, feelings and actions.

sympathy ::: 1. A relationship or an affinity between people or things in which whatever affects one correspondingly affects the other. 2. The sharing of another"s emotions, esp. of sorrow or anguish; pity; compassion. sympathies.

Sympathy: Reacting to the experiences and stimuli of another as if they were one’s own; the sharing of emotions and interests.

telepathy ::: n. --> The sympathetic affection of one mind by the thoughts, feelings, or emotions of another at a distance, without communication through the ordinary channels of sensation.

Temptation in its better sense is trial, probation, and testing, such as a candidate for knowledge must necessarily incur. In its worse sense, temptation is the evocation of action in and from the human mind and emotions, either by outside impacts, or because of the undeveloped characteristics of the mind itself.

The alchemical action of the astral light and its intimate connection with the physical sphere explains epidemics, whether physical or psychological. Because it transmits thoughts and emotions, its connection with karma is evident. The astral light is the mother of the physical world, just as akasa is the mother of the astral light.

The feelings tbemseives are of many kinds. The word feeling is often used for an emotion, and there can be psychic or spiri- tual emotions which are numbered among yogic experiences, such as a wave of Suddha bhakti or the rising of love towards the

::: "The heart is the centre of the emotional being and the emotions are vital movements. When the heart is purified, the vital emotions change into psychic feelings or else psychicised vital movements.” Letters on Yoga

“The heart is the centre of the emotional being and the emotions are vital movements. When the heart is purified, the vital emotions change into psychic feelings or else psychicised vital movements.” Letters on Yoga

…the heart of the subtle being, the nodus of the emotions, sensations, mental consciousness, where the individual Purusha also is seated.
   Ref: CWSA Vol. 19, , Page: 162


The mental energies, the heart's emotions, the vital desires, the very physical being have to be compelled into the right attitude or trained to admit and answer to the right influences.

theory of mind: child's understanding of the emotions and motives of other people.

The post-mortem separation of man’s seven principles frees the higher triad, atma-buddhi-manas, for return to, and experience in, the arupa (formless) planes of existence. Then the human-animal soul — kama-manas — composed of the dregs of the selfish personal emotions, desires, and impulses, becomes for a shorter or longer time a coherent astral form, finding its natural level in kama-loka. These shells of the dead, as well as the various nature spirits and other astral entities, are normally invisible to us as we are to them. However, certain conditions attract them and help them to appear. Actual materializations, though rare, are possible, as are various similar phenomenal appearances; yet none are the spirits they are supposed to be by spiritualists. As a rule they all fall into three general classes: 1) the astral body of the living medium detaches itself and assumes the appearance of the so-called spirit by reflecting some invisible image already in the astral light, or in the mind of one or more of the sitters; 2) the astral shell of a deceased person, devoid of all spirit, intellect, and conscience, can become visible and even partially tangible when the condition of the air and ether is such as to alter the molecular vibration of the shell so that it can be seen; and 3) an unseen mass of chemical, magnetic, and electrical material is collected from the atmosphere, the passive medium, and the circle. With this material, the astral entities automatically make a form, which invariably reflects as pictures or portraits the shape or appearance of any desired person, either dead or alive. The astral entities, which are of various kinds, use the mind-pictures or images which crowd the thoughts and auras of those present, as the astral light receives, preserves, and reflects when conditions are right, pictures or portraits of both dead and living, and indeed of all events. The confusion and illusion of it all may be increased by scenes related to the multiple personality of someone present whose aura presents pictured records of past lives.

The search for beauty is only in its beginning a satisfaction in the beauty of form, the beauty which appeals to the physical senses and the vital impressions, impulsions, desires. It is only in the middle a satisfaction in the beauty of the ideas seized, the emotions aroused, the perception of perfect process and harmonious combination. Behind them the soul of beauty in us desires the contact, the revelation, the uplifting delight of an absolute beauty in all things which it feels to be present, but which neither the senses and instincts by themselves can give, though they may be its channels,—for it is suprasensuous,—nor the reason and intelligence, though they too are a channel,—for it is suprarational, supra-intellectual,— but to which through all these veils the soul itself seeks to arrive. When it can get the touch of this universal, absolute beauty, this soul of beauty, this sense of its revelation in any slightest or greatest thing, the beauty of a flower, a form, the beauty and power of a character, an action, an event, a human life, an idea, a stroke of the brush or the chisel or a scintillation of the mind, the colours of a sunset or the grandeur of the tempest, it is then that the sense of beauty in us is really, powerfully, entirely satisfied. It is in truth seeking, as in religion, for the Divine, the All-Beautiful in man, in nature, in life, in thought, in art; for God is Beauty and Delight hidden in the variation of his masks and forms.
   Ref: CWSA Vol. 25, Page: 144-45


The selective functions of these creative and destructive microorganisms are impersonally, and as it were automatically, directed by the invisible hierarchy of intelligences which guide the nature forces and so affect us physically and metaphysically as we have merited. The whole process is as natural as the analogous way in which a person’s trillions of body cells are dominated by, and react to, the stimulation or depression of his harmonious or discordant state of mind and emotions. Both cells and bacteria are living entities, sentient but not intelligent in the human sense. The typical appearance of bacteria in certain diseases gives them a place as diagnostic signatures of physical conditions. But to regard them as the primal cause of the disease is mistaking the phenomena for the noumena which is working out karmic effects.

“The Sutratman, therefore, is rooted in the Monad, the monadic essence, but its stream is colored by the individuality of the Reincarnating Ego hitherto sleeping in the bosom of the Monad, which now after Reincarnation is awakened into self-conscious activity; and this ‘colored stream’ working through the appropriate vehicles of man’s inner constitution, in other words, through his mind and through his emotions, his aspirations, his intellect and so forth, produces the individual consciousness which man recognises in himself” (“H. P. B.: The Mystery,” Theosophical Path, October 1930, p. 329). Vedanta philosophy also teaches that atman passes like a thread through the five subtle bodies or kosas, and therefore is called sutratman.

The term was coined by Dr Peter Sifneos to describe a condition where the person is unable to put into words the emotions he feels.

“The vital proper is the life-force acting in its own nature, impulses, emotions, feelings, desires, ambitions, etc., having as their highest centre what we may call the outer heart of emotion, while there is an inner heart where are the higher or psychic feelings and sensibilities, the emotions or intuitive yearnings and impulses of the soul. The vital part of us is, of course, necessary to our completeness, but it is a true instrument only when its feelings and tendencies have been purified by the psychic touch and taken up and governed by the spiritual light and power.” Letters on Yoga

This entranced state is cultivated in modern spiritualism as a means of inviting spirit-control and of gaining special knowledge. However, the very relation of the seven human principles infallibly and necessarily prevents pure spirit from directly contacting physical matter. In the complete living man on earth, his spiritual nature — buddhi — is above, within, or beyond his higher mind (higher manas) yet can only act downwards through it. The spiritual does not directly contact or act through the lower mind and emotions (kama-manas). After death, the higher triad (atma-buddhi-manas) separates from the lower quaternary and ascends to its own realms, entirely beyond the reach of the personal man that was. Mediumship, moreover, is a negation of conscious selfhood and a reversal of natural evolutionary growth, whereby the reincarnating ego involved in material existence comes forth, step by step, taking positive, conscious control of its body, mind, and emotions. Our racial evolution reached the depths of materiality in Atlantean times, and therefrom made the turn onto the ascending arc. Hence, our future progress consists, not in trying further to materialize spirit, but in progressively spiritualizing matter.

to draw by appealing by the emotions or senses, by stimulating interest, or by exciting admiration; allure; invite. attracts, attracted, attracting.

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

Trishna(Sanskrit) ::: The meaning of this word is "thirst" or "longing," but it is a technical term imbodying the ideathat it is this "thirst" for the things which the human ego formerly knew, and which it wills and desires toknow again -- things familiar and akin to it from past experiences -- which draws the intermediate natureor human ego of man back again to incarnation in earth-life. It is attracted anew to what is to it old andfamiliar worlds and scenes; it thirsts for the manifested life comprising them, for the things which itformerly made akin to itself; and thus is it attracted back to those spheres which it left at some precedingperiod of its evolutionary journey through them, when death overtook it. Its attraction to return to earth isnaught but an operation of a law of nature. Here the intermediate nature or human ego sowed the seeds ofthought and of action in past lives, and here therefore must it of necessity reap their fruits. It cannot reapwhere it has not sown, as is obvious enough. It never goes whither it is not attracted or drawn.After death has released the intermediate nature, and during long ages has given to it its period of blissand rest and psychical recuperation -- much as a quiet and reposeful night's sleep is to the tired physicalbody -- then, just as a man reawakens by degrees, so does this intermediate nature or human ego bydegrees recede or awaken from that state of rest and bliss called devachan. And the seeds of thoughts, theseeds of actions which it had done in former lives, are now laid by in the fabric of itself -- seeds whosenatural energy is still unexpended and unexhausted -- and inhere in that inner psychical fabric, for theyhave nowhere else in which to inhere, since the man produced them there and they are a part of him.These seeds of former thoughts and acts, of former emotions, desires, loves, hates, yearnings, andaspirations, each one of such begins to make itself felt as an urge earthwards, towards the spheres andplanes in which they are native, and where they naturally grow and expand and develop.In this our present life, all of us are setting in motion causes in thought and in action which will bring usback to this earth in the distant future. We shall then reap the harvest of the seeds of thought and actionthat we are in this present life planting in the fields of our human nature.In the Pali books of the Orient this word is called tanha.

udasinata ::: the state of being udasina; the indifference to the udasinata dvandvas or dualities that comes from "being seated above, superior to all physical and mental touches", the second stage of passive / negative samata: "the soul"s impartial high-seatedness looking down from above on the flux of forms and personalities and movements and forces", regarding the "passions of the mind as things born of the illusion of the outward mentality or inferior movements unworthy of the calm truth of the single and equal spirit or a vital and emotional disturbance to be rejected by the tranquil observing will and dispassionate intelligence of the sage"; indifference of various other . kinds, due to "either the inattention of the surface desire-soul in its mind, sensations, emotions and cravings to the rasa of things, or its incapacity to receive and respond to it, or its refusal to give any surface response or, again, its driving and crushing down of the pleasure or the pain by the will"; see rajasic udasinata, sattwic udasinata, tamasic udasinata, trigun.atita udasinata.

valence: in psychology, especially in discussing emotions, means the intrinsic attractiveness (positive valence) or aversiveness (negative valence) of an event, object, or situation.

Vallabhacharya was born in the forest of Champaranya in 1479. At an early age he began traveling to propagate his doctrines, and at the court of Krishna-deva, king of Vijaya-nagara, succeeded so well in his controversies with the Saivas, according to the reports of his followers, that many Vaishnavas chose him as their chief. He then went to other parts of India, and finally settled at Benares, where he composed 17 works, the most important of which were commentaries on the Vedanta- and Mimansa-Sutras and another on the Bhagavata-Purana, on which this sect seems in the main to base their doctrines. He left 84 disciples. He taught a non-ascetic view of religion and deprecated all self-mortification as dishonoring the body which contained a portion of the supreme spirit. His emphasis on human affections and emotions seems at times to fringe closely the frontiers of licentiousness.

Vampirism ::: While this can refer to the traditional idea of a vampire as physically preying upon victims for their blood (and, indeed, there is a sub-culture dedicated to blood feasting through willing participants), it more generally refers to the concept of energy vampirism: people or beings, either intentionally or unintentionally, feeding upon the emotions and drives of others.

victim ::: 1. One who is harmed or killed by another. 2. One who is harmed by or made to suffer from an act, circumstance, agency, or condition. 3. A living creature slain and offered as a sacrifice during a religious rite. 4. One who is deceived or cheated, as by his or her own emotions or ignorance, by the dishonesty of others, or by some impersonal agency. victim"s, victims.

vihiMsā. (T. rnam par 'tshe ba; C. hai; J. gai; K. hae 害). In Sanskrit, lit. "harmfulness," sometimes translated as "injury," "cruelty," or "harmful intention"; one of the forty-six mental concomitants (CAITTA) according to the VAIBHĀsIKA school of SARVĀSTIVĀDA ABHIDHARMA and one of the fifty-one according to the YOGĀCĀRA school. As the opposite of "harmlessness" or "nonviolence" (AHIMSĀ), vihiMsā is the ill will that wishes for, or causes, suffering to come to others. VihiMsā is listed among the fifth of the six categories of caitta, the secondary afflictions (UPAKLEsA), which are not compatible with spiritual progress. VihiMsā is also considered to be one of the possible derivative emotions of "aversion" (DVEsA) and cannot exist independently of that latter mental state. The antidote to this volition to bring harm to others is the development of loving-kindness (MAITRĪ).

Vilal being — its four parts ::: There arc four parts of the vital being— first, the menial vital which gives a mental expres- sion by thought, speech or olher^vise to the emotions, desires, passions, sensations and other movements of the vital being ; the emotional vital which is the seat of various feelings such as love, joy, sorrow, hatred, and the rest ; the central vital which is the seat of the stronger vital longings and reactions, e.g. ambi- tion, pride, fear, love of fame, attractions and repulsions, desires and passions of various kinds and the field of many vital ener- gies ; last, the lower vital which is occupied with small desires and feelings, such as make the greater part of daily life, e.g. food desire, sexual desire, small likings, dislikings, vanity, quarrels, love of praise, anger at blame, litfle wishes of all kinds — and a numberless host of other things. Their respective seats are

vileness ::: 1. A degraded state or condition; wretchedness; baseness; depravity. 2. The quality of being disgusting to the senses or emotions.

visitants ::: 1. Supernatural beings; ghosts; apparitions. 2. Moods, feelings, emotions, etc., that come to a person from time to time.

Vital being — its four parts: There arc four parts of the vital being — first, the mental vital which gives a mental expres- sion by thought, speech or otherwise to the emotions, desires, passions, sensations and other movements of the vital being ; the emotional vital which is the scat of various feelings such as love, Joy, sorrow, hatred, and the rest ; the central vital which is the seat of the stronger rilal longings and reactions, e.g. ambi- tion, pride, fear, love of fame, attractions and repulsions, desires and passions of various kinds and the held of many vital ener- gies ; last, the lower vital which is occupied with small desires and feelings, such as make the greater part of daily life, e.g. food desire, sexual desire, small likings, dislikings, vanity, quarrels, love of praise, anger at blame, little wishes of all kinds — and a numberless host of other tlungs. Their respective seats are

Vital mind proper is a sort of mediator between vital emo- tion, desire, impulsion, etc. and the mental proper. It expresses the desires, feelings, emotions, passions, ambitions, possessive

vital (the) ::: the life-nature made up of desires, sensations, feelings, passions, energies of action, will of desire, reactions of the desire-soul of man and of all that play of possessive and other related instincts, anger, greed, lust, etc., that belong to this field of nature. The vital part of man is a true instrument only when its feelings and tendencies have been purified by the psychic touch and governed by the spiritual light and power. The vital has three main parts:

higher vital ::: the mental vital and emotional vital taken together. The mental vital gives a mental expression by thought, speech or otherwise to the emotions, desires, passions, sensations or other movements of the vital being; the emotional vital is the seat of various feelings, such as love, joy, sorrow, hatred and the rest.

central vital or vital proper ::: dynamic, sensational and passionate, it is the seat of the stronger vital longings and reactions, such as ambition, pride, fear, love of fame, attractions and repulsions, desires and passion of various kinds and the field of many vital energies.

lower vital ::: made up of the smaller movements of human life-desire and life-reactions, it is occupied with small desires and feelings, such as food desire, sexual desire, small likings, dislikings, vanity, quarrels, love of praise, anger at blame, little wishes of all kinds, etc. The material vital is that part of the lower vital turned entirely upon physical things, full of desires and greeds and seekings for pleasure on the physical plane.


vivid ::: 1. Full of life; lively; animated. 2. Strikingly bright or intense, as colour, light, etc. 3. Making a powerful impact on the emotions or senses. 4. Uttered, operating, or acting with vigour. 5. Strong, distinct, or clearly perceptible.

Voluntarism: (Lat. voluntas, will) In ontology, the theory that the will is the ultimate constituent of reality. Doctrine that the human will, or some force analogous to it, is the primary stuff of the universe; that blind, purposive impulse is the real in nature. (a) In psychology, theory that the will is the most elemental psychic factor, that striving, impulse, desire, and even action, with their concomitant emotions, are alone dependable. (b) In ethics, the doctrine that the human will is central to all moral questions, and superior to all other moral criteria, such as the conscience, or reasoning power. The subjective theory that the choice made by the will determines the good. Stands for indeterminism and freedom. (c) In theology, the will as the source of all religion, that blessedness is a state of activity. Augustine (353-430) held that God is absolute will, a will independent of the Logos, and that the good will of man is free. For Avicebron (1020-1070), will is indefinable and stands above mature and soul, matter and form, as the pnmary category. Despite the metaphysical opposition of Duns Scotus (1265-1308) the realist, and William of Occam (1280-1347) the nominalist, both considered the will superior to the intellect. Hume (1711-1776) maintained that the will is the determining factor in human conduct, and Kant (1724-1804) believed the will to be the source of all moral judgment, and the good to be based on the human will. Schopenhauer (1788-1860) posited the objectified will as the world-substance, force, or value. James (1842-1910) followed up Wundt's notion of the will as the purpose of the good with the notion that it is the essence of faith, also manifest in the will to believe. See Will, Conation. Opposed to Rationalism, Materialism, Intellectualism. -- J.K.F.

vritti. ::: an idea; a thought; activity of the mind; thought-wave; a way of behaviour; a tendency which gives scope for the mind to express a variety of feelings and emotions; a result of past actions and experiences that has left an imprint on the mind

yearn ::: v. t. --> To pain; to grieve; to vex. ::: v. i. --> To be pained or distressed; to grieve; to mourn.
To be filled with longing desire; to be harassed or rendered uneasy with longing, or feeling the want of a thing; to strain with emotions of affection or tenderness; to long; to be eager.


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



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   23 Sri Aurobindo
   3 The Mother
   2 Manly P Hall
   2 Guru Rinpoche
   1 Tenzin Wangyal Rinpoche
   1 Swami Satyananda Saraswati
   1 SWAMI RAMA
   1 Swami Akhandananda
   1 Simone de Beauvoir
   1 Sigmund Freud
   1 Saint Ephrem of Syria
   1 Princess Mandarava
   1 Ken Wilber
   1 Kafu Nagai
   1 Jordan Peterson
   1 Integral Yoga; Sri Aurobindo's Teaching and Method of Practice
   1 George Gurdjieff
   1 E O Wilson
   1 Elizabeth Gilbert
   1 Dilgo Khyentse Rinpoche
   1 Dalai Lama
   1 Chamtrul Rinpoche
   1 Carl Sagan
   1 Swami Vivekananda
   1 Sri Ramakrishna
   1 Adyashanti

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   21 Anonymous
   13 Paulo Coelho
   12 Dalai Lama
   10 Gary Zukav
   9 Bren Brown
   8 Travis Bradberry
   8 Stephen King
   8 Daniel Goleman
   7 Robert T Kiyosaki
   7 Eckhart Tolle
   6 T S Eliot
   6 Tahereh Mafi
   6 Shannon L Alder
   6 Robert Greene
   6 Neil Gaiman
   6 Napoleon Hill
   6 Jim Rohn
   6 Jaggi Vasudev
   6 Frederick Lenz
   6 Frans de Waal

1:Transient emotions are lower emotions. Lasting emotions are higher emotions. ~ George Gurdjieff,
2:What is the use of a realization that fails to reduce your disturbing emotions? ~ Guru Rinpoche,
3:Unexpressed emotions will never die. They are buried alive and they will come forth, later, in uglier ways."~ Sigmund Freud,
4:Love is a seeking for mutual possession. ~ Sri Aurobindo, The Synthesis Of Yoga, The Godward Emotions,
5:The real problem of humanity is the following: we have paleolithic emotions; medieval institutions; and god-like technology. ~ E O Wilson,
6:You are, after all, what you think. Your emotions are the slaves to your thoughts, and you are the slave to your emotions." ~ Elizabeth Gilbert,
7:In Bhakti one has the ebb and flow within them. They laugh, cry, dance and sing, moved by different emotions. ~ Sri Ramakrishna,
8:Love is a passion and it seeks for two things, eternity and intensity. ~ Sri Aurobindo, The Synthesis Of Yoga, The Godward Emotions,
9:Music deepens the emotions and harmonises them with each other. ~ Sri Aurobindo, Early Cultural Writings, The National Value of Art,
10:Perfect love is inconsistent with the admission of the motive of fear. ~ Sri Aurobindo, The Synthesis Of Yoga, The Godward Emotions,
11:Closeness of the human soul to the Divine is the object, and fear sets always a barrier and a distance. ~ Sri Aurobindo, The Synthesis Of Yoga, The Godward Emotions,
12:Fear of the gods arose from man's ignorance of God and his ignorance of the laws that govern the world. ~ Sri Aurobindo, The Synthesis Of Yoga, The Godward Emotions,
13:Peeling off the layers of ego, emotions, and embedded thought patterns is not so easy. On account of maya, one is not conscious of the real Self. A seeker must start the search in earnest and begin digging. ~ SWAMI RAMA,
14:Virtues are formed by prayer. Prayer preserves temperance. Prayer suppresses anger. Prayer prevents emotions of pride and envy. Prayer draws into the soul the Holy Spirit, and raises man to Heaven. ~ Saint Ephrem of Syria,
15:The Self is the source background in which the phenomena of thoughts, emotions, sounds, smells, etc. spring as foreground. When one rests in the background, one can taste the Self. One just has to offer oneself to it. ~ Adyashanti,
16:Fear belongs to the lower nature, to the lower self, and in approaching the higher Self must be put aside before we can enter into its presence. ~ Sri Aurobindo, The Synthesis Of Yoga, The Godward Emotions,
17:Turn your emotions towards the Divine, aspire for their purification; they will then become a help on the way and no longer a cause of suffering. ~ Sri Aurobindo, Letters on Yoga - II, Bhakti, Devotion, Worship,
18:Divine Love is not merely a sublimation of human emotions; it is a different consciousness, with a different quality, movement and substance. ~ Sri Aurobindo, Letters on Yoga - II, Divine Love, Psychic Love and Human Love,
19:Poetry raises the emotions and gives each its separate delight. Art stills the emotions and teaches them the delight of a restrained and limited satisfaction. ~ Sri Aurobindo, Early Cultural Writings, The National Value of Art,
20:The everyday practice is simply to develop a complete acceptance and openness to all situations and emotions, and to all people, experiencing everything totally without mental reservations and blockages, so that one never withdraws or centralizes into oneself. ~ Dilgo Khyentse Rinpoche,
21:No matter how insignificant you feel, no matter what problems you have, and no matter how many afflictive emotions fill your mind, never underestimate your potential for a single moment. Like a diamond covered by dirt, your buddha nature is there, waiting to be discovered. ~ Chamtrul Rinpoche,
22:Desire to have Him. Be angry with Him. Ask Him, 'Why are You not coming to me?' Direct all emotions - love, anger, etc., towards Him. Be greedy to taste His playful life, His name and form. Be infatuated with His beauty. Feel proud that you have loved Him and got His assurance ~ Swami Akhandananda,
23:Within the sky-like empty mind, habitual tendencies and disturbing emotions are just like clouds and mist. When they appear, they appear within the expanse of empty mind. When they remain, they remain within the expanse of empty mind. And when they dissolve, they dissolve in that same expanse of empty mind. ~ Guru Rinpoche,
24:It is only the poisons of desire, anger, delusion, pride, avarice, and jealousy that cause long-lasting harm. If you abandon these poisons, you will come to know happiness. These delusions and negative emotions are the root cause of samsara. If you liberate yourself from them, you will achieve permanent bliss.~ Princess Mandarava,
25:And even the All is at first too hard for him; for he himself in his active consciousness is a limited and selective formation and can open himself only to that which is in harmony with his limited nature. There are things in the All which are too hard for his comprehension or seem too terrible to his sensitive emotions and cowering sensations.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
26:Everyone wants a happy life without difficulties or suffering. We create many of the problems we face. No one intentionally creates problems, but we tend to be slaves to powerful emotions like anger, hatred and attachment that are based on misconceived projections about people and things. We need to find ways of reducing these emotions by eliminating the ignorance that underlies them and applying opposing forces. ~ Dalai Lama,
27:No matter how much I wanted to sing Western songs, they were all very difficult. Had I, born in Japan, no choice but to sing Japanese songs? Was there a Japanese song that expressed my present sentiment - a traveler who had immersed himself in love and the arts in France but was now going back to the extreme end of the Orient where only death would follow monotonous life? ... I felt totally forsaken. I belonged to a nation that had no music to express swelling emotions and agonized feelings. ~ Kafu Nagai,
28:In the stillness of the night, the Goddess whispers. In the brightness of the day, dear God roars. Life pulses, mind imagines, emotions wave, thoughts wander. What are all these but the endless movements of One Taste, forever at play with its own gestures, whispering quietly to all who would listen: is this not yourself? When the thunder roars, do you not hear your Self? When the lightning cracks, do you not see your Self? When clouds float quietly across the sky, is this not your own limitless Being, waving back at you? ~ Ken Wilber, One Taste, page 279,
29:God is the one goal of all our passions and emotions. If you want to be angry, be angry with Him. Chide your Beloved, chide your Friend. Whom else can you safely chide? Mortal man will not patiently put up with your anger; there will be a reaction. If you are angry with me I am sure quickly to react, because I cannot patiently put up with your anger. Say unto the Beloved, "Why do You not come to me; why do You leave me thus alone?" Where is there any enjoyment but in Him? What enjoyment can there be in little clods of earth? ~ Swami Vivekananda,
30:That's a very, very strange thing. It's one of the most unsettling things about the psychoanalytic theories. The psychoanalytic theories are something like, 'you're a loose collection of living subpersonalities, each with its own set of motivations, perceptions, emotions, and rationales, and you have limited control over that.' You're like a plurality of internal personalities that's loosely linked into a unity. You know that, because you can't control yourself very well-which is one of Jung's objections to Nietzsche's idea that we can create our own values. ~ Jordan Peterson, Biblical Series, 1,
31:There is a period, more or less prolonged, of internal effort and struggle in which the individual will has to reject the darkness and distortions of the lower nature and to put itself resolutely or vehemently on the side of the divine Light. The mental energies, the heart's emotions, the vital desires, the very physical being have to be compelled into the right attitude or trained to admit and answer to the right influences. It is only then, only when this has been truly done, that the surrender of the lower to the higher can be effected, because the sacrifice has become acceptable.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 61, [T0],
32:Nobility and Refinement
Nobility: the incapacity for any pettiness either of sentiments or of action.
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Aristocracy: incapable of baseness and pettiness, it asserts itself with dignity and authority.
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Dignity affirms its worth, but demands nothing.
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Dignity of the emotions: not to permit one's emotions to contradict the inner Divinity.
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Dignity in the physical: above all bargaining.
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Psychic dignity refuses to accept anything that lowers or debases.
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Refinement: gradually grossness is eliminated from the being.
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Sensitivity: one of the results of the refinement of the being.
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Gentleness: always gracious and wishing to give pleasure. ~ The Mother, Words Of The Mother II,
33:The books I liked became a Bible from which I drew advice and support; I copied out long passages from them; I memorized new canticles and new litanies, psalms, proverbs, and prophecies, and I sanctified every incident in my life by the recital of these sacred texts. My emotions, my tears, and my hopes were no less sincere on account of that; the words and the cadences, the lines and the verses were not aids to make believe: but they rescued from silent oblivion all those intimate adventures of the spirit that I couldn't speak to anyone about; they created a kind of communion between myself and those twin souls which existed somewhere out of reach; instead of living out my small private existence, I was participating in a great spiritual epic. ~ Simone de Beauvoir,
34:For throughout its life, without knowing it or with some presentiment of it, it was Thou whom it was seeking; in all its passions, all its enthusiasms, all its hopes and disillusionments, all its sufferings and all its joys, it was Thou whom it ardently wanted. And now that it has found Thee, now that it possesses Thee in a supreme Peace and Felicity, it wonders that it should have needed so many sensations, emotions, experiences to discover Thee.
   But all this, which was a struggle, a turmoil, a perpetual effort, has become through the sovereign grace of Thy conscious Presence, a priceless fortune which the being rejoices to offer as its gift to Thee. The purifying flame of Thy illumination has turned it into jewels of price laid down as a living holocaust on the altar of my heart.
   ~ The Mother, Prayers And Meditations, 322, [T1],
35:Spirit comes from the Latin word to breathe. What we breathe is air, which is certainly matter, however thin. Despite usage to the contrary, there is no necessary implication in the word spiritual that we are talking of anything other than matter (including the matter of which the brain is made), or anything outside the realm of science. On occasion, I will feel free to use the word. Science is not only compatible with spirituality; it is a profound source of spirituality. When we recognize our place in an immensity of light years and in the passage of ages, when we grasp the intricacy, beauty and subtlety of life, then that soaring feeling, that sense of elation and humility combined, is surely spiritual. So are our emotions in the presence of great art or music or literature, or of acts of exemplary selfless courage such as those of Mohandas Gandhi or Martin Luther King Jr. The notion that science and spirituality are somehow mutually exclusive does a disservice to both. ~ Carl Sagan,
36:an all-inclusive concentration is required for an Integral Yoga :::
   Concentration is indeed the first condition of any Yoga, but it is an all-receiving concentration that is the very nature of the integral Yoga. A separate strong fixing of the thought, of the emotions or of the will on a single idea, object, state, inner movement or principle is no doubt a frequent need here also; but this is only a subsidiary helpful process. A wide massive opening, a harmonised concentration of the whole being in all its parts and through all its powers upon the One who is the All is the larger action of this Yoga without which it cannot achieve its purpose. For it is the consciousness that rests in the One and that acts in the All to which we aspire; it is this that we seek to impose on every element of our being and on every movement of our nature. This wide and concentrated totality is the essential character of the sadhana and its character must determine its practice.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
37:When man's thoughts rise upon the wings of aspiration, when he pushes back the darkness with the strength of reason and logic, then indeed the builder is liberated from his dungeon and the light pours in, bathing him with life and power. This light enables us to seek more clearly the mystery of creation and to find with greater certainty our place in the Great Plan, for as man unfolds his bodies he gains talents with which he can explore the mysteries of Nature and search for the hidden workings of the Divine. Through these powers the Builder is liberated and his consciousness goes forth conquering and to conquer. These higher ideals, these spiritual concepts, these altruistic, philanthropic, educative applications of thought power glorify the Builder; for they give the power of expression and those who can express themselves are free. When man can mold his thoughts, his emotions, and his actions into faithful expressions of his highest ideals then liberty is his, for ignorance is the darkness of Chaos and knowledge is the light of Cosmos.
   ~ Manly P Hall,
38:If the spirit of divine love can enter, the hardness of the way diminishes, the tension is lightened, there is a sweetness and joy even in the core of difficulty and struggle. The indispensable surrender of all our will and works and activities to the Supreme is indeed only perfect and perfectly effective when it is a surrender of love. All life turned into this cult, all actions done in the love of the Divine and in the love of the world and its creatures seen and felt as the Divine manifested in many disguises become by that very fact part of an integral Yoga.
   It is the inner offering of the heart's adoration, the soul of it in the symbol, the spirit of it in the act, that is the very life of the sacrifice. If this offering is to be complete and universal, then a turning of all our emotions to the Divine is imperative. This is the intensest way of purification for the human heart, more powerful than any ethical or aesthetic catharsis could ever be by its half-power and superficial pressure. A psychic fire within must be lit into which all is thrown with the Divine Name upon it. In that fire all the emotions are compelled to cast off their grosser elements and those that are undivine perversions are burned away and the others discard their insufficiencies, till a spirit of largest love and a stainless divine delight arises out of the flame and smoke and frankincense. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 165, [T2],
39:the vital
the life-nature made up of desires, sensations, feelings, passions, energies of action, will of desire, reactions of the desire-soul of man and of all that play of possessive and other related instincts, anger, greed, lust, etc., that belong to this field of nature. The vital part of man is a true instrument only when its feelings and tendencies have been purified by the psychic touch and governed by the spiritual light and power. The vital has three main parts:

higher vital
the mental vital and emotional vital taken together. The mental vital gives a mental expression by thought, speech or otherwise to the emotions, desires, passions, sensations or other movements of the vital being; the emotional vital is the seat of various feelings, such as love, joy, sorrow, hatred and the rest.

central vital or vital proper
dynamic, sensational and passionate, it is the seat of the stronger vital longings and reactions, such as ambition, pride, fear, love of fame, attractions and repulsions, desires and passion of various kinds and the field of many vital energies.

lower vital
made up of the smaller movements of human life-desire and life-reactions, it is occupied with small desires and feelings, such as food desire, sexual desire, small likings, dislikings, vanity, quarrels, love of praise, anger at blame, little wishes of all kinds, etc. The material vital is that part of the lower vital turned entirely upon physical things, full of desires and greeds and seekings for pleasure on the physical plane. ~ Integral Yoga; Sri Aurobindo's Teaching and Method of Practice,
40:[God is] The Hindu discipline of spirituality provides for this need of the soul by the conceptions of the Ishta Devata, the Avatar and the Guru. By the Ishta Devata, the chosen deity, is meant, - not some inferior Power, but a name and form of the transcendent and universal Godhead. Almost all religions either have as their base or make use of some such name and form of the Divine. Its necessity for the human soul is evident. God is the All and more than the All. But that which is more than the All, how shall man conceive? And even the All is at first too hard for him; for he himself in his active consciousness is a limited and selective formation and can open himself only to that which is in harmony with his limited nature. There are things in the All which are too hard for his comprehension or seem too terrible to his sensitive emotions and cowering sensations. Or, simply, he cannot conceive as the Divine, cannot approach or cannot recognise something that is too much out of the circle of his ignorant or partial conceptions. It is necessary for him to conceive God in his own image or in some form that is beyond himself but consonant with his highest tendencies and seizable by his feelings or his intelligence. Otherwise it would be difficult for him to come into contact and communion with the Divine.
   Even then his nature calls for a human intermediary so that he may feel the Divine in something entirely close to his own humanity and sensible in a human influence and example. This call is satisfied by the Divine manifest in a human appearance, the Incarnation, the Avatar - Krishna, Christ, Buddha.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 65 [T9],
41:THE FOUR FOUNDATIONAL PRACTICES
   Changing the Karmic Traces
   Throughout the day, continuously remain in the awareness that all experience is a dream. Encounter all things as objects in a dream, all events as events in a dream, all people as people in a dream.
   Envision your own body as a transparent illusory body. Imagine you are in a lucid dream during the entire day. Do not allow these reminders to be merely empty repetition. Each time you tell yourself, "This is a dream," actually become more lucid. Involve your body and your senses in becoming more present.

   Removing Grasping and Aversion
   Encounter all things that create desire and attachment as the illusory empty, luminous phenomena of a dream. Recognize your reactions to phenomena as a dream; all emotions, judgments, and preferences are being dreamt up. You can be certain that you are doing this correctly if immediately upon remembering that your reaction is a dream, desire and attachment lessen.

   Strengthening Intention
   Before going to sleep, review the day and reflect on how the practice has been. Let memories of the day arise and recognize them as memories of dream. Develop a strong intention to be aware in the coming night's dreams. Put your whole heart into this intention and pray strongly for success.

   Cultivating Memory and joyful Effort
   Begin the day with the strong intention to maintain the practice. Review the night, developing happiness if you remembered or were lucid in your dreams. Recommit yourself to the practice, with the intention to become lucid if you were not, and to further develop lucidity if you were. At any time during the day or evening it is good to pray for success in practice. Generate as strong an intention as possible. This is the key to the practice, ~ Tenzin Wangyal Rinpoche, The Tibetan Yogas Of Dream And Sleep,
42: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,
43: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,
44:separating from the heart and mind and the benefits of doing so :::
   Therefore the mental Purusha has to separate himself from association and self-identification with this desire-mind. He has to say I am not this thing that struggles and suffers, grieves and rejoices, loves and hates, hopes and is baffled, is angry and afraid and cheerful and depressed, a thing of vital moods and emotional passions. All these are merely workings and habits of Prakriti in the sensational and emotional mind. The mind then draws back from its emotions and becomes with these, as with the bodily movements and experiences, the observer or witness. There is again an inner cleavage. There is this emotional mind in which these moods and passions continue to occur according to the habit of the modes of Nature and there is the observing mind which sees them, studies and understands but is detached from them. It observes them as if in a sort of action and play on a mental stage of personages other than itself, at first with interest and a habit of relapse into identification, then with entire calm and detachment, and, finally, attaining not only to calm but to the pure delight of its own silent existence, with a smile at thier unreality as at the imaginary joys and sorrows of a child who is playing and loses himself in the play. Secondly, it becomes aware of itself as master of the sanction who by his withdrawl of sanction can make this play to cease. When the sanction is withdrawn, another significant phenomenon takes place; the emotional mind becomes normally calm and pure and free from these reactions, and even when they come, they no longer rise from within but seem to fall on it as impression from outside to which its fibers are still able to respond; but this habit of reponse dies away and the emotional mind is in time entirely liberated from the passions which it has renounced. Hope and fear, joy and grief, liking and disliking, attraction and repulsion, content and discontent, gladness and depression, horror and wrath and fear and disgust and shame and the passions of love and hatred fall away from the liberated psychic being.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Heart and the Mind, 352,
45:And for the same reason, because that which we are seeking through beauty is in the end that which we are seeking through religion, the Absolute, the Divine. The search for beauty is only in its beginning a satisfaction in the beauty of form, the beauty which appeals to the physical senses and the vital impressions, impulsions, desires. It is only in the middle a satisfaction in the beauty of the ideas seized, the emotions aroused, the perception of perfect process and harmonious combination. Behind them the soul of beauty in us desires the contact, the revelation, the uplifting delight of an absolute beauty in all things which it feels to be present, but which neither the senses and instincts by themselves can give, though they may be its channels, - for it is suprasensuous, - nor the reason and intelligence, though they too are a channel, - for it is suprarational, supra-intellectual, - but to which through all these veils the soul itself seeks to arrive. When it can get the touch of this universal, absolute beauty, this soul of beauty, this sense of its revelation in any slightest or greatest thing, the beauty of a flower, a form, the beauty and power of a character, an action, an event, a human life, an idea, a stroke of the brush or the chisel or a scintillation of the mind, the colours of a sunset or the grandeur of the tempest, it is then that the sense of beauty in us is really, powerfully, entirely satisfied. It is in truth seeking, as in religion, for the Divine, the All-Beautiful in man, in nature, in life, in thought, in art; for God is Beauty and Delight hidden in the variation of his masks and forms. When, fulfilled in our growing sense and knowledge of beauty and delight in beauty and our power for beauty, we are able to identify ourselves in soul with this Absolute and Divine in all the forms and activities of the world and shape an image of our inner and our outer life in the highest image we can perceive and embody of the All-Beautiful, then the aesthetic being in us who was born for this end, has fulfilled himself and risen to his divine consummation. To find highest beauty is to find God; to reveal, to embody, to create, as we say, highest beauty is to bring out of our souls the living image and power of God. ~ Sri Aurobindo, The Human Cycle, 144,
46:the ways of the Bhakta and man of Knowledge :::
   In the ordinary paths of Yoga the method used for dealing with these conflicting materials is direct and simple. One or another of the principal psychological forces in us is selected as our single means for attaining to the Divine; the rest is quieted into inertia or left to starve in its smallness. The Bhakta, seizing on the emotional forces of the being, the intense activities of the heart, abides concentrated in the love of God, gathered up as into a single one-pointed tongue of fire; he is indifferent to the activities of thought, throws behind him the importunities of the reason, cares nothing for the mind's thirst for knowledge. All the knowledge he needs is his faith and the inspirations that well up from a heart in communion with the Divine. He has no use for any will to works that is not turned to the direct worship of the Beloved or the service of the temple. The man of Knowledge, self-confined by a deliberate choice to the force and activities of discriminative thought, finds release in the mind's inward-drawn endeavour. He concentrates on the idea of the self, succeeds by a subtle inner discernment in distinguishing its silent presence amid the veiling activities of Nature, and through the perceptive idea arrives at the concrete spiritual experience. He is indifferent to the play of the emotions, deaf to the hunger-call of passion, closed to the activities of Life, -- the more blessed he, the sooner they fall away from him and leave him free, still and mute, the eternal non-doer. The body is his stumbling-block, the vital functions are his enemies; if their demands can be reduced to a minimum, that is his great good fortune. The endless difficulties that arise from the environing world are dismissed by erecting firmly against them a defence of outer physical and inner spiritual solitude; safe behind a wall of inner silence, he remains impassive and untouched by the world and by others. To be alone with oneself or alone with the Divine, to walk apart with God and his devotees, to entrench oneself in the single self-ward endeavour of the mind or Godward passion of the heart is the trend of these Yogas. The problem is solved by the excision of all but the one central difficulty which pursues the only chosen motive-force; into the midst of the dividing calls of our nature the principle of an exclusive concentration comes sovereignly to our rescue.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration. 76-77,
47:He continuously reflected on her image and attributes, day and night. His bhakti was such that he could not stop thinking of her. Eventually, he saw her everywhere and in everything. This was his path to illumination.

   He was often asked by people: what is the way to the supreme? His answer was sharp and definite: bhakti yoga. He said time and time again that bhakti yoga is the best sadhana for the Kali Yuga (Dark Age) of the present.

   His bhakti is illustrated by the following statement he made to a disciple:

   To my divine mother I prayed only for pure love.
At her lotus feet I offered a few flowers and I prayed:

   Mother! here is virtue and here is vice;
   Take them both from me.
   Grant me only love, pure love for Thee.
   Mother! here is knowledge and here is ignorance;
   Take them both from me.
   Grant me only love, pure love for Thee.
   Mother! here is purity and impurity;
   Take them both from me.
   Grant me only love, pure love for Thee.

Ramakrishna, like Kabir, was a practical man.
He said: "So long as passions are directed towards the world and its objects, they are enemies. But when they are directed towards a deity, then they become the best of friends to man, for they take him to illumination. The desire for worldly things must be changed into longing for the supreme; the anger which you feel for fellow man must be directed towards the supreme for not manifesting himself to you . . . and so on, with all other emotions. The passions cannot be eradicated, but they can be turned into new directions."

   A disciple once asked him: "How can one conquer the weaknesses within us?" He answered: "When the fruit grows out of the flower, the petals drop off themselves. So when divinity in you increases, the weaknesses of human nature will vanish of their own accord." He emphasized that the aspirant should not give up his practices. "If a single dive into the sea does not bring you a pearl, do not conclude that there are no pearls in the sea. There are countless pearls hidden in the sea.

   So if you fail to merge with the supreme during devotional practices, do not lose heart. Go on patiently with the practices, and in time you will invoke divine grace." It does not matter what form you care to worship. He said: "Many are the names of the supreme and infinite are the forms through which he may be approached. In whatever name and form you choose to worship him, through that he will be realized by you." He indicated the importance of surrender on the path of bhakti when he said:

   ~ Swami Satyananda Saraswati, A Systematic Course in the Ancient Tantric Techniques of Yoga and Kriya,
48: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],
49:It is thus by an integralisation of our divided being that the Divine Shakti in the Yoga will proceed to its object; for liberation, perfection, mastery are dependent on this integralisation, since the little wave on the surface cannot control its own movement, much less have any true control over the vast life around it. The Shakti, the power of the Infinite and the Eternal descends within us, works, breaks up our present psychological formations, shatters every wall, widens, liberates, presents us with always newer and greater powers of vision, ideation, perception and newer and greater life-motives, enlarges and newmodels increasingly the soul and its instruments, confronts us with every imperfection in order to convict and destroy it, opens to a greater perfection, does in a brief period the work of many lives or ages so that new births and new vistas open constantly within us. Expansive in her action, she frees the consciousness from confinement in the body; it can go out in trance or sleep or even waking and enter into worlds or other regions of this world and act there or carry back its experience. It spreads out, feeling the body only as a small part of itself, and begins to contain what before contained it; it achieves the cosmic consciousness and extends itself to be commensurate with the universe. It begins to know inwardly and directly and not merely by external observation and contact the forces at play in the world, feels their movement, distinguishes their functioning and can operate immediately upon them as the scientist operates upon physical forces, accept their action and results in our mind, life, body or reject them or modify, change, reshape, create immense new powers and movements in place of the old small functionings of the nature. We begin to perceive the working of the forces of universal Mind and to know how our thoughts are created by that working, separate from within the truth and falsehood of our perceptions, enlarge their field, extend and illumine their significance, become master of our own minds and active to shape the movements of Mind in the world around us. We begin to perceive the flow and surge of the universal life-forces, detect the origin and law of our feelings, emotions, sensations, passions, are free to accept, reject, new-create, open to wider, rise to higher planes of Life-Power. We begin to perceive too the key to the enigma of Matter, follow the interplay of Mind and Life and Consciousness upon it, discover more and more its instrumental and resultant function and detect ultimately the last secret of Matter as a form not merely of Energy but of involved and arrested or unstably fixed and restricted consciousness and begin to see too the possibility of its liberation and plasticity of response to higher Powers, its possibilities for the conscious and no longer the more than half-inconscient incarnation and self-expression of the Spirit. All this and more becomes more and more possible as the working of the Divine Shakti increases in us and, against much resistance or labour to respond of our obscure consciousness, through much struggle and movement of progress and regression and renewed progress necessitated by the work of intensive transformation of a half-inconscient into a conscious substance, moves to a greater purity, truth, height, range. All depends on the psychic awakening in us, the completeness of our response to her and our growing surrender. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 183,
50:Although a devout student of the Bible, Paracelsus instinctively adopted the broad patterns of essential learning, as these had been clarified by Pythagoras of Samos and Plato of Athens. Being by nature a mystic as well as a scientist, he also revealed a deep regard for the Neoplatonic philosophy as expounded by Plotinus, Iamblichus, and Proclus. Neo­platonism is therefore an invaluable aid to the interpretation of the Paracelsian doctrine.
   Paracelsus held that true knowledge is attained in two ways, or rather that the pursuit of knowledge is advanced by a two-fold method, the elements of which are completely interdependent. In our present terminology, we can say that these two parts of method are intuition and experience. To Paracelsus, these could never be divided from each other.
   The purpose of intuition is to reveal certain basic ideas which must then be tested and proven by experience. Experience, in turn, not only justifies intuition, but contributes certain additional knowledge by which the impulse to further growth is strengthened and developed. Paracelsus regarded the separation of intuition and experience to be a disaster, leading inevitably to greater error and further disaster. Intuition without experience allows the mind to fall into an abyss of speculation without adequate censorship by practical means. Experience without intuition could never be fruitful because fruitfulness comes not merely from the doing of things, but from the overtones which stimulate creative thought. Further, experience is meaningless unless there is within man the power capable of evaluating happenings and occurrences. The absence of this evaluating factor allows the individual to pass through many kinds of experiences, either misinterpreting them or not inter­ preting them at all. So Paracelsus attempted to explain intuition and how man is able to apprehend that which is not obvious or apparent. Is it possible to prove beyond doubt that the human being is capable of an inward realization of truths or facts without the assistance of the so-called rational faculty?
   According to Paracelsus, intuition was possible because of the existence in nature of a mysterious substance or essence-a universal life force. He gave this many names, but for our purposes, the simplest term will be appropriate. He compared it to light, further reasoning that there are two kinds of light: a visible radiance, which he called brightness, and an invisible radiance, which he called darkness. There is no essential difference between light and darkness. There is a dark light, which appears luminous to the soul but cannot be sensed by the body. There is a visible radiance which seems bright to the senses, but may appear dark to the soul. We must recognize that Paracelsus considered light as pertaining to the nature of being, the total existence from which all separate existences arise. Light not only contains the energy needed to support visible creatures, and the whole broad expanse of creation, but the invisible part of light supports the secret powers and functions of man, particularly intuition. Intuition, therefore, relates to the capacity of the individual to become attuned to the hidden side of life. By light, then, Paracelsus implies much more than the radiance that comes from the sun, a lantern, or a candle. To him, light is the perfect symbol, emblem, or figure of total well-being. Light is the cause of health. Invisible light, no less real if unseen, is the cause of wisdom. As the light of the body gives strength and energy, sustaining growth and development, so the light of the soul bestows understanding, the light of the mind makes wisdom possible, and the light of the spirit confers truth. Therefore, truth, wisdom, understanding, and health are all manifesta­ tions or revelations ot one virtue or power. What health is to the body, morality is to the emotions, virtue to the soul, wisdom to the mind, and reality to the spirit. This total content of living values is contained in every ray of visible light. This ray is only a manifestation upon one level or plane of the total mystery of life. Therefore, when we look at a thing, we either see its objective, physical form, or we apprehend its inner light Everything that lives, lives in light; everything that has an existence, radiates light. All things derive their life from light, and this light, in its root, is life itself. This, indeed, is the light that lighteth every man who cometh into the world. ~ Manly P Hall, Paracelsus,
51: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],
52:Intuition And The Value Of Concentration :::
   Mother, how can the faculty of intuition be developed?

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

*** WISDOM TROVE ***

1:Emotions are the curse of logic. ~ frank-herbert, @wisdomtrove
2:Deadly emotions, buried alive, never die. ~ joyce-meyer, @wisdomtrove
3:Today I will be the master of my emotions. ~ og-mandino, @wisdomtrove
4:Reason: The arithmetic of the emotions. ~ elbert-hubbard, @wisdomtrove
5:Never let your emotions overrule your head. ~ john-wooden, @wisdomtrove
6:She runs the gamut of emotions from A to B. ~ dorothy-parker, @wisdomtrove
7:A smart salesperson listens to emotions not facts. ~ zig-ziglar, @wisdomtrove
8:Laughter is a powerful way to tap positive emotions ~ norman-cousins, @wisdomtrove
9:There'll be oceans of talk and emotions without end. ~ virginia-woolf, @wisdomtrove
10:Civilization is the intelligent management of human emotions. ~ jim-rohn, @wisdomtrove
11:The advantage of the emotions is that they lead us astray. ~ oscar-wilde, @wisdomtrove
12:A clear understanding of negative emotions dismisses them. ~ vernon-howard, @wisdomtrove
13:Colors, like features, follow the changes of the emotions. ~ pablo-picasso, @wisdomtrove
14:Where we have strong emotions, we're liable to fool ourselves. ~ carl-sagan, @wisdomtrove
15:One is certain of nothing but the truth of one's own emotions. ~ e-m-forster, @wisdomtrove
16:When you need to make a decision, don't let your emotions vote. ~ joyce-meyer, @wisdomtrove
17:Emotions will either serve or master, depending on who is in charge. ~ jim-rohn, @wisdomtrove
18:Disgust and resolve are two of the great emotions that lead to change. ~ jim-rohn, @wisdomtrove
19:The Expression of the Emotions in Man and Animals: the Evolution. ~ charles-darwin, @wisdomtrove
20:when we are in pain and fear, anger and hate are our go-to emotions. ~ brene-brown, @wisdomtrove
21:If you cannot control your emotions, you cannot control your money. ~ warren-buffet, @wisdomtrove
22:Love, the simplest, strongest, and most unforgiving of all emotions. ~ stephen-king, @wisdomtrove
23:When we direct our thoughts properly, we can control our emotions. ~ w-clement-stone, @wisdomtrove
24:Animals too experience sorrow, love, anger and other emotions. ~ mata-amritanandamayi, @wisdomtrove
25:The greatest Enemies of the Equity investor are Expenses and Emotions. ~ warren-buffet, @wisdomtrove
26:Measure your emotions. You don't need an atomic explosion for a minor point. ~ jim-rohn, @wisdomtrove
27:Positive and negative emotions cannot occupy the mind at the same time. ~ napoleon-hill, @wisdomtrove
28:I have all the emotions that everyone has; it just appears that I don't. ~ steven-wright, @wisdomtrove
29:Poor Faulkner. Does he really think big emotions come from big words? ~ ernest-hemingway, @wisdomtrove
30:The first step toward spiritual growth is to become aware of your emotions. ~ gary-zukav, @wisdomtrove
31:Flowers are restful to look at. They have neither emotions nor conflicts. ~ sigmund-freud, @wisdomtrove
32:Leaders tap into the emotions of their people by getting excited themselves ~ brian-tracy, @wisdomtrove
33:Our emotions Are only “incidents” In the effort to keep day and night together. ~ t-s-eliot, @wisdomtrove
34:Well chosen words mixed with measured emotions is the basis of affecting people. ~ jim-rohn, @wisdomtrove
35:By experiencing your emotions somatically, there is no boogie man to scare you. ~ gary-zukav, @wisdomtrove
36:old emotions like old families have intermarried and have many connections. ~ virginia-woolf, @wisdomtrove
37:Emotions are like waves. Watch them disappear in the distance on the vast calm ocean. ~ ram-das, @wisdomtrove
38:The greatest enemies of success and happiness are negative emotions of all kinds. ~ brian-tracy, @wisdomtrove
39:I want ... to consort with people whose emotions are not ... cold and standoffish. ~ alan-watts, @wisdomtrove
40:Engage your emotions at work. Your instincts and emotions are there to help you. ~ richard-branson, @wisdomtrove
41:The degree of one’s emotions varies inversely with one’s knowledge of the facts. ~ bertrand-russell, @wisdomtrove
42:When you're eighteen your emotions are violent, but they're not durable. ~ william-somerset-maugham, @wisdomtrove
43:It is very difficult to accept in others emotions you cannot accept in yourself. ~ nathaniel-branden, @wisdomtrove
44:Be aware – deep down you are really attached to your negative emotions. They are your ego. ~ rajneesh, @wisdomtrove
45:Had I left those images hidden in the emotions, I might have been torn to pieces by them. ~ carl-jung, @wisdomtrove
46:The emotions may be endless. The more we express them, the more we may have to express. ~ e-m-forster, @wisdomtrove
47:But sorry is the Kool-Aid of human emotions. [... ] True sorrow is as rare as true love. ~ stephen-king, @wisdomtrove
48:If we just wanted positive emotions, our species would have died out a long time ago. ~ martin-seligman, @wisdomtrove
49:Without the aid of trained emotions the intellect is powerless against the animal organism. ~ c-s-lewis, @wisdomtrove
50:Human beings have a demonstrated talent for self-deception when their emotions are stirred. ~ carl-sagan, @wisdomtrove
51:Mobs in their emotions are much like children, subject to the same tantrums and fits of fury. ~ euripedes, @wisdomtrove
52:In short, you have only your emotions to sell. This is the experience of all writers. ~ f-scott-fitzgerald, @wisdomtrove
53:Your emotions are the slaves to your thoughts, and you are the slave to your emotions. ~ elizabeth-gilbert, @wisdomtrove
54:My philosophy of defense is to keep the pressure on an opponent until you get to his emotions ~ john-wooden, @wisdomtrove
55:Peace was the third emotion. Love. Hate. Peace. Three emotions made the ply of human life. ~ virginia-woolf, @wisdomtrove
56:Emotions reflect intentions. Therefore, awareness of emotions leads to awareness of intentions. ~ gary-zukav, @wisdomtrove
57:i'm a slave to my emotions, to my likes, to my hatred of boredom, to most of my desires ~ f-scott-fitzgerald, @wisdomtrove
58:No one makes you feel anything. It is how you react and respond that determines your emotions. ~ brian-tracy, @wisdomtrove
59:There is always something ridiculous about the emotions of people whom one has ceased to love. ~ oscar-wilde, @wisdomtrove
60:Your emotions are very unstable and should never be the foundation for direction in your life. ~ joyce-meyer, @wisdomtrove
61:I'm a slave to my emotions, to my likes, to my hatred of boredom, to most of my desires. ~ f-scott-fitzgerald, @wisdomtrove
62:Feelings and emotions are only the creation of mind and energy. Love is the creation of the soul. ~ meher-baba, @wisdomtrove
63:[On Katharine Hepburn's stage performance:] She ran the whole gamut of emotions, from A to B. ~ dorothy-parker, @wisdomtrove
64:The emotions attached to them were like sand castles in the tide, slowly washing out to sea. ~ nicholas-sparks, @wisdomtrove
65:Good judgment, common sense, and reason all fly out the window when emotions kick down your door. ~ john-wooden, @wisdomtrove
66:Emotions are the fuel and the mind is the pilot which together propel the ship of civilized progress. ~ jim-rohn, @wisdomtrove
67:Forms of expression always appear turgid to those who do not share the emotions they represent. ~ g-k-chesterton, @wisdomtrove
68:Go to the Martin Beck Theatre and watch Katherine Hepburn run the gamut of emotions from A to B. ~ dorothy-parker, @wisdomtrove
69:A notorious inability to express emotions makes human beings the only animals capable of suicide. ~ alain-de-botton, @wisdomtrove
70:Sex is always about emotions. Good sex is about free emotions; bad sex is about blocked emotions.    ~ deepak-chopra, @wisdomtrove
71:Unexpressed emotions will never die. They are buried alive and will come forth later in uglier ways. ~ sigmund-freud, @wisdomtrove
72:Fear is the most costly of all the human emotions, even though most fears have no foundation in fact. ~ napoleon-hill, @wisdomtrove
73:It is the emotions that control the behavior of the human, not the human who controls the emotions. ~ don-miguel-ruiz, @wisdomtrove
74:One sheds one's sicknesses in books - repeats and presents again one's emotions, to be master of them. ~ d-h-lawrence, @wisdomtrove
75:Practice self-discipline and keep emotions under control. Good judgment and common sense are essential. ~ john-wooden, @wisdomtrove
76:A mind dominated by positive emotions, becomes a favorable abode for the state of mind known as faith. ~ napoleon-hill, @wisdomtrove
77:It's much easier on the emotions when one sees life as an experiment rather than a struggle for popularity. ~ criss-jami, @wisdomtrove
78:Rationalization is a process of not perceiving reality, but of attempting to make reality fit one's emotions. ~ ayn-rand, @wisdomtrove
79:Under the obsessive thoughts and plans, under the emotions, positive and negative, there is an ocean of peace. ~ gangaji, @wisdomtrove
80:When you welcome your emotions as teachers, every emotion brings good news, even the ones that are painful. ~ gary-zukav, @wisdomtrove
81:I take great pride in the artistic development of cartoons. Our characters are made to go through emotions. ~ walt-disney, @wisdomtrove
82:It's a lack of clarity that creates chaos and frustration. Those emotions are poison to any living goal. ~ steve-maraboli, @wisdomtrove
83:It’s a lack of clarity that creates chaos and frustration. Those emotions are poison to any living goal. ~ steve-maraboli, @wisdomtrove
84:We cannot selectively numb emotions, when we numb the painful emotions, we also numb the positive emotions. ~ brene-brown, @wisdomtrove
85:You are positive, creative and happy to the degree to which you eliminate negative emotions from your life. ~ brian-tracy, @wisdomtrove
86:Painful emotions show you what prevents you from creating harmony, cooperation, sharing and reverence for life. ~ gary-zukav, @wisdomtrove
87:Thought = creation. If these thoughts are attached to powerful emotions (good or bad) that speeds the creation ~ rhonda-byrne, @wisdomtrove
88:For poems are not, as people think, simply emotions (one has emotions early enough)-they are experiences. ~ rainer-maria-rilke, @wisdomtrove
89:It is your responsibility to make sure that positive emotions constitute the dominating influence of your mind. ~ napoleon-hill, @wisdomtrove
90:Romance takes place when you first fall in love. It stirs all emotions and you can manipulate and be manipulated. ~ steve-martin, @wisdomtrove
91:The pleasant life: a life that successfully pursues the positive emotions about the present, past, and future. ~ martin-seligman, @wisdomtrove
92:When emotions arise, I don't attempt to suppress or repress them, so that I can discern their basis or cause. ~ michael-beckwith, @wisdomtrove
93:Good books put a finger on emotions that are deeply our own - but that we could never have described on our own. ~ alain-de-botton, @wisdomtrove
94:To be psychic is to see without the senses and to keep the thoughts and emotions of others out of your awareness. ~ frederick-lenz, @wisdomtrove
95:But never again use another person's body or emotions as a scratching post for your own unfulfilling yearnings. ~ elizabeth-gilbert, @wisdomtrove
96:When we deny our stories and disengage from tough emotions, they don’t go away; instead, they own us, they define us. ~ brene-brown, @wisdomtrove
97:The very act of accepting responsibility short-circuits and cancels out any negative emotions you may be experiencing. ~ brian-tracy, @wisdomtrove
98:Emotions are messengers that carry information. Spiritual growth depends upon receiving that information & using it. ~ gary-zukav, @wisdomtrove
99:We cannot control what emotions or circumstances we will experience next, but we can choose how we will respond to them. ~ gary-zukav, @wisdomtrove
100:We have very primitive emotions,” he said . “It's impossible not to be competitive. Spoils everything, though. ~ ernest-hemingway, @wisdomtrove
101:The emotions I feel are no more meant to be shown in their unadulterated state than the inner organs by which we live. ~ hannah-arendt, @wisdomtrove
102:Take control of your consistent emotions and begin to consciously and deliberately reshape your daily experience of life. ~ tony-robbins, @wisdomtrove
103:Color was not given to us in order that we should imitate Nature. It was given to us so that we can express our emotions. ~ henri-matisse, @wisdomtrove
104:The appreciation of the merits of art (of the emotions it conveys) depends upon an understanding of the meaning of life... ~ leo-tolstoy, @wisdomtrove
105:How difficult it is to reach anything approaching a moderate and relatively calm point of view in the midst of one's emotions. ~ carl-jung, @wisdomtrove
106:Compassion and empathy are not the same as feeling sorry for oneself. They are emotions that extend our perceptual ranges. ~ frederick-lenz, @wisdomtrove
107:A man is more frank and sincere with his emotions than a woman. We girls, I'm afraid, have a tendency to hide our feelings. ~ marilyn-monroe, @wisdomtrove
108:Following your feelings will lead you to their source. Only through emotions can you encounter the force field of your own soul. ~ gary-zukav, @wisdomtrove
109:Analyze yourself. All emotions are reflected in the body and mind. Envy and fear cause the face to pale, love makes it glow. ~ paramahansa-yogananda, @wisdomtrove
110:Do not let another day go by where your dedication to other people's opinions is greater than your dedication to your own emotions! ~ steve-maraboli, @wisdomtrove
111:There are lots of ways to communicate what we know, but few ways to communicate what we feel. Music is one way to communicate emotions. ~ carl-sagan, @wisdomtrove
112:Emotions are there to enjoy life; but they are not used in self-reflection because they inhibit a proper reflection. They gunk us up. ~ frederick-lenz, @wisdomtrove
113:When your soul is resting, your emotions are okay, your mind is okay, and your will is at peace with God, not resisting what He's doing. ~ joyce-meyer, @wisdomtrove
114:He liked to observe emotions; they were like red lanterns strung along the dark unknown of another's personality, marking vulnerable points. ~ ayn-rand, @wisdomtrove
115:Human beings sometimes find a kind of pleasure in nursing painful emotions, in blaming themselves without reason or even against reason. ~ isaac-asimov, @wisdomtrove
116:Acting deals with very delicate emotions. It is not putting up a mask. Each time an actor acts he does not hide; he exposes himself. ~ rodney-dangerfield, @wisdomtrove
117:One of the effects of a safe and civilized life is an immense over sensitiveness which makes all the primary emotions somewhat disgusting. ~ george-orwell, @wisdomtrove
118:If you have difficulty feeling your emotions, start by focusing attention on the inner energy field of your body. Feel the body from within. ~ eckhart-tolle, @wisdomtrove
119:Any poet, if he is to survive beyond his 25th year, must alter; he must seek new literary influences; he will have different emotions to express. ~ t-s-eliot, @wisdomtrove
120:We don't need to complicate all the "reasons" behind our emotions. It's much simpler than that. Two categories .. good feelings, bad feelings. ~ rhonda-byrne, @wisdomtrove
121:What you pay attention to grows. If your attention is attracted to negative situations and emotions, then they will grow in your awareness.    ~ deepak-chopra, @wisdomtrove
122:History has repeatedly been changed by people who had the desire and the ability to transfer their convictions and emotions to their listeners. ~ dale-carnegie, @wisdomtrove
123:Nicole's world had fallen to pieces, but it was only a flimsy and scarcely created world; beneath it her emotions and instincts fought on. ~ f-scott-fitzgerald, @wisdomtrove
124:A writer is one who communicates ideas and emotions people want to communicate but aren't quite sure how, or even if, they should communicate them. ~ criss-jami, @wisdomtrove
125:Let us resolve to be masters, not the victims, of our history, controlling our own destiny without giving way to blind suspicions and emotions. ~ john-f-kennedy, @wisdomtrove
126:It was too late - everything was too late. For years now he had dreamed the world away, basing his decisions upon emotions unstable as water. ~ f-scott-fitzgerald, @wisdomtrove
127:The greatest change to go from average to fortune is not so much an increase in knowledge, but rather, a change in our emotions about achieving our goals. ~ jim-rohn, @wisdomtrove
128:One of the early signs of sophistication is not giving way to all inclinations but rather sending your emotions to school so they will learn how to behave. ~ jim-rohn, @wisdomtrove
129:Our emotions need to be as educated as our intellect. It is important to know how to feel, how to respond, and how to let life in so that it can touch you. ~ jim-rohn, @wisdomtrove
130:The practice of gratitude is incompatible with negative emotions and may actually diminish or deter such feelings as anger, bitterness, and greed. ~ sonja-lyubomirsky, @wisdomtrove
131:There is nothing more practical than the preservation of beauty, than the preservation of anything that appeals to the higher emotions of mankind ~ theodore-roosevelt, @wisdomtrove
132:These are the only two real emotions and love. If you don’t love, you will be in fear. If you are in fear, you cannot love. If you love, fear is impossible. ~ rajneesh, @wisdomtrove
133:Make a game of finding something positive in every situation. Ninety-five percent of your emotions are determined by how you interpret events to yourself. ~ brian-tracy, @wisdomtrove
134:Not only do happy people endure pain better and take more health and safety precautions when threatened, but positive emotions undo negative emotions. ~ martin-seligman, @wisdomtrove
135:The three most harmful negative emotions are anger, guilt, and fear. And anger is number one. It is also the strongest and most dangerous of all passions. ~ joyce-meyer, @wisdomtrove
136:Thirty years of spiritual practice has given me the realization that emotions are based on our perceptions, whether or not they are based on reality. ~ michael-beckwith, @wisdomtrove
137:If you want to have a life that is worth living, a life that expresses your deepest feelings and emotions, and cares and dreams, you have to fight for it. ~ alice-walker, @wisdomtrove
138:Maturing as a poet means maturing as the whole man, experiencing new emotions appropriate to one's age, and with the same intensity as the emotions of youth. ~ t-s-eliot, @wisdomtrove
139:Since emotions are few and reasons are many (said the robot Giscard) the behavior of a crowd can be more easily predicted than the behavior of one person. ~ isaac-asimov, @wisdomtrove
140:All experiences (perceptions, thoughts, emotions, sensations) are arising in and known by the same mind. Like a mind having a trillion separate dreams at one. ~ tim-freke, @wisdomtrove
141:Problems arise when you identify with your thoughts and emotions. Try to be a witness to the thoughts instead of being totally identified with them. ~ mata-amritanandamayi, @wisdomtrove
142:Everyone is psychic. People just don't know that. They think so much. They worry so much. They're so caught up in unhappy emotions. They're not still enough. ~ frederick-lenz, @wisdomtrove
143:It seems to me that almost all our sadnesses are moments of tension, which we feel as paralysis because we no longer hear our astonished emotions living. ~ rainer-maria-rilke, @wisdomtrove
144:If we start deciding, based on guesses or emotions, whether we will or won't participate in a business where we should have some long run edge, we're in trouble. ~ warren-buffet, @wisdomtrove
145:Laughter serves as a blocking agent. Like a bullet-proof vest, it may help protect you against the ravages of negative emotions that can assault you in disease. ~ norman-cousins, @wisdomtrove
146:Our instinctive emotions are those that we have inherited from a much more dangerous world, and contain, therefore, a larger portion of fear than they should. ~ bertrand-russell, @wisdomtrove
147:Wisdom must go with sympathy, else the emotions will become maudlin and pity may be wasted on a poodle instead of a child-on a field-mouse instead of a human soul. ~ elbert-hubbard, @wisdomtrove
148:Art is one of the sources through which the soul expresses itself and inspires others. But to express art thoroughly, one must have the inner emotions opened thoroughly. ~ meher-baba, @wisdomtrove
149:As we all know from witnessing the consuming jealousy of husbands who are never faithful, people do not confine themselves to the emotions to which they are entitled. ~ quentin-crisp, @wisdomtrove
150:The artist is a receptacle for emotions that come from all over the place: from the sky, from the earth, from a scrap of paper, from a passing shape, from a spider's web. ~ pablo-picasso, @wisdomtrove
151:All the stuff that keeps you safe from feeling scary emotions? They also keep you from feeling the good emotions. You have to shake those off. You have to become vulnerable. ~ brene-brown, @wisdomtrove
152:Poise is the strength of body and strength of mind to control your Sympathy and your Knowledge. Unless you control your emotions, they run over and you stand in the mire. ~ elbert-hubbard, @wisdomtrove
153:By making the place and the people and the feelings real, by the time someone closes the cover of one of my books, they have, hopefully, felt all of the emotions of life. ~ nicholas-sparks, @wisdomtrove
154:Most people tend to think the best of those who are blessed with beauty; we have difficulty imagining that physical perfection can conceal twisted emotions or a damaged mind. ~ dean-koontz, @wisdomtrove
155:The novel may stimulate you to think. It may satisfy your aesthetic sense. It may arouse your moral emotions. But if it does not entertain you it is a bad novel. ~ william-somerset-maugham, @wisdomtrove
156:If you realize that the ultimate happiness for all depends not on disorder of the emotions for either sex, but in harmonizing the emotions, all the problems will vanish. ~ jiddu-krishnamurti, @wisdomtrove
157:War forgets peace. Peace forgives war. War is the death of the life human. Peace is the birth of the Life Divine. Our vital passions want war. Our psychic emotions desire peace. ~ sri-chinmoy, @wisdomtrove
158:The business of the poet is not to find new emotions, but to use the ordinary ones and, in working them up into poetry, to express feelings which are not in actual emotions at all. ~ t-s-eliot, @wisdomtrove
159:As the attuning of music arouses emotions in the body to an unusual degree, well that there be choices made as to what the emotions are that are aroused by the character of music. ~ edgar-cayce, @wisdomtrove
160:Have you noticed, with whatever quality of love you have experienced, that when true love arises, it opens up both your mind and emotions? It's an openness to whatever is happening. ~ adyashanti, @wisdomtrove
161:When we direct our thoughts properly i.e. &
162:The knowledge of the past stays with us. To let go is to release the images and emotions, the grudges and fears, the clingings and disappointments of the past that bind our spirit. ~ jack-kornfield, @wisdomtrove
163:An investor will succeed by coupling good business judgment with an ability to insulate his thoughts and behavior from the super-contagious emotions that swirl about the marketplace. ~ warren-buffet, @wisdomtrove
164:Some emotions don't make a lot of noise. It's hard to hear pride. Caring is real faint - like a heartbeat. And pure love - why, some days it's so quiet, you don't even know it's there. ~ erma-bombeck, @wisdomtrove
165:Gratitude is an antidote to negative emotions, a neutralizer of envy, hostility, worry, and irritation. It is savoring; it is not taking things for granted; it is present oriented. ~ sonja-lyubomirsky, @wisdomtrove
166:If you lead a sloppy life, if you indulge in your emotions, if you're always upset, freaked out, stressful, and not happy, you are wasting power and your power level will get very low. ~ frederick-lenz, @wisdomtrove
167:A man who is master of himself can end a sorrow as easily as he can invent a pleasure. I don't want to be at the mercy of my emotions. I want to use them, to enjoy them, and to dominate them. ~ oscar-wilde, @wisdomtrove
168:Music is the shorthand of emotion. Emotions, which let themselves be described in words with such difficulty, are directly conveyed to man in music, and in that is its power and significance. ~ leo-tolstoy, @wisdomtrove
169:The secret to productive goal setting is in establishing clearly defined goals, writing them down and then focusing on them several times a day with words, pictures and emotions as if we've ~ denis-waitley, @wisdomtrove
170:All noise is waste. So, cultivate quietness in your speech, in your thoughts, in your emotions. Speak habitually low. Wait for attention and then you low words will be charged with dynamite. ~ elbert-hubbard, @wisdomtrove
171:I can only note that the past is beautiful because one never realises an emotion at the time. It expands later, and thus we don't have complete emotions about the present, only about the past. ~ virginia-woolf, @wisdomtrove
172:It is impossible to bring more into your life if you are feeling ungrateful about what you have. Why? Because the thoughts and feelings you emit as you feel ungrateful are all negative emotions. ~ rhonda-byrne, @wisdomtrove
173:And what is ‘sensitivity’? It means two things. Firstly, paying attention to my sensations, emotions and thoughts. Secondly, allowing these sensations, emotions and thoughts to influence me. ~ yuval-noah-harari, @wisdomtrove
174:There is a very remarkable inclination in human nature to bestow on external objects the same emotions which it observes in itself, and to find every where those ideas which are most present to it. ~ david-hume, @wisdomtrove
175:The more clearly you understand yourself and your emotions, the more you become a lover of what is.  Baruch Spinoza ~ byron-katie, @wisdomtrove
176:Personally, I am a hedonistic reader; I have never read a book merely because it was ancient. I read books for the aesthetic emotions they offer me, and I ignore the commentaries and criticism. ~ jorge-luis-borges, @wisdomtrove
177:Sorry is the Kool-Aid of human emotions. It's what you say when you spill a cup of coffee or throw a gutter ball when you're bowling with the girls in the league. True sorrow is as rare as true love. ~ stephen-king, @wisdomtrove
178:We are completely unaware of our true nature because we constantly identify ourselves with our body, our emotions and our thoughts, thus losing sight of our unchanging centre which is pure consciousness. ~ jean-klein, @wisdomtrove
179:Emotions come and go and can't be controlled so there's no reason to worry about them. That in the end, people should be judged by their actions since in the end it was actions that defined everyone. ~ nicholas-sparks, @wisdomtrove
180:Get your emotions under control and your life under control. Work really hard and don't make a big deal out of yourself. Have humility. Believe in yourself. Don't get a fanatical fixation on a teacher. ~ frederick-lenz, @wisdomtrove
181:In order to reprogram the subconscious mind, you need to relax the body. Release the tension. Let the emotions go. Get to a state of openness and receptivity. You are always in change. You are always safe. ~ louise-hay, @wisdomtrove
182:Seek healing, a refilling of energy and spirit, as soon as you see that you need it. You don't have to push yourself to give, do, or perform when what your body, mind, soul and emotions need is to heal. ~ melody-beattie, @wisdomtrove
183:The single most influential force that controls your attitudes, beliefs, capabilities and emotions is repetition - the words you silently use, over and over again, in your internal dialogue with yourself. ~ napoleon-hill, @wisdomtrove
184:Fear is the cause of every problem. It’s the root of all prejudices and the negative emotions of anger, jealousy, and possessiveness. If you had no fear, you could be perfectly happy living in this world. ~ michael-singer, @wisdomtrove
185:One must differentiate between one's thoughts and one's emotions with full clarity and precision... No discussion, cooperation, agreement, or understanding is possible among men who substitute emotion for proof. ~ ayn-rand, @wisdomtrove
186:The principle of martial arts is not a thing that can be learned, like a science, by fact-finding and instruction in facts. It has to grow spontaneously, like a flower, in a mind free from emotions and desires. ~ bruce-lee, @wisdomtrove
187:If your emotions are helping you know that your choice of thought is not taking you in the direction you desire to go, then do something about that: Replenish your connection by choosing better-feeling thoughts. ~ esther-hicks, @wisdomtrove
188:The truth is that we can learn to condition our minds, bodies, and emotions to link pain or pleasure to whatever we choose. By changing what we link pain and pleasure to, we will instantly change our behaviours. ~ tony-robbins, @wisdomtrove
189:When I was a teenager, I thought how great it would be if only I could write novels in English. I had the feeling that I would be able to express my emotions so much more directly than if I wrote in Japanese. ~ haruki-murakami, @wisdomtrove
190:No man has the right to dictate what other men should perceive, create or produce, but all should be encouraged to reveal themselves, their perceptions and emotions, and to build confidence in the creative spirit. ~ amsel-adams, @wisdomtrove
191:We seldom realize, for example that our most private thoughts and emotions are not actually our own. For we think in terms of languages and images which we did not invent, but which were given to us by our society. ~ alan-watts, @wisdomtrove
192:When our children see us expressing our emotions, they can learn that their own feelings are natural and permissible, can be expressed, and can be talked about. That's an important thing for our children to learn. ~ fred-rogers, @wisdomtrove
193:Take advantage of every opportunity to practice your communication skills so that when important occasions arise, you will have the gift, the style, the sharpness, the clarity, and the emotions to affect other people. ~ jim-rohn, @wisdomtrove
194:Jealousy, anger, fear - these are ridiculous emotions that drain your power. You need to control them by being content, trusting that life knows what is best, accepting with an even mind whatever is presented to you. ~ frederick-lenz, @wisdomtrove
195:Most of the world is like a mental hospital. Some persons are sick with jealousy, others with anger, hatred, passion. They are victims of their habits and emotions. But you can make your home a place of peace. ~ paramahansa-yogananda, @wisdomtrove
196:Just as your car runs more smoothly and requires less energy to go faster and farther when the wheels are in perfect alignment, you perform better when your thoughts, feelings, emotions, goals, and values are in balance. ~ brian-tracy, @wisdomtrove
197:The psychic plane is clouded over by emotions and thoughts and the general dullness and malaise that develops in our contemporary world through the social conditioning that most individuals experience in the modern era. ~ frederick-lenz, @wisdomtrove
198:When we make progress quickly, it feeds our emotions. Then, when there's a period of waiting or we hit a plateau, we find out how committed we really are and whether we're going to see things through to the finish or quit. ~ joyce-meyer, @wisdomtrove
199:Your soul is your mind, your will and your emotions. When the Word gets rooted in there and begins to change your mind, it begins to heal your emotions and turn your will away from self-will and onto doing the will of God. ~ joyce-meyer, @wisdomtrove
200:Language as a real thing is not imitation either of sounds or colors or emotions it is an intellectual recreation and there is nopossible doubt about it and it is going to go on being that as long as humanity is anything. ~ gertrude-stein, @wisdomtrove
201:Poor Faulkner. Does he really think big emotions come from big words? He thinks I don’t know the ten-dollar words. I know them all right. But there are older and simpler and better words, and those are the ones I use. ~ ernest-hemingway, @wisdomtrove
202:They came to her, naturally, since she was a woman, all day long with this and that; one wanting this, another that; the children were growing up; she often felt she was nothing but a sponge sopped full of human emotions. ~ virginia-woolf, @wisdomtrove
203:Positive social emotions like compassion and empathy are generally good for us, and we want to encourage them. But do we know how to most reliably raise children to care about the suffering of other people? I'm not sure we do. ~ sam-harris, @wisdomtrove
204:It is actually difficult to edit life. Especially in regard to feelings. Not being open to anger or sadness usually means being unable to be open to love and joy. The emotions seem to operate with an all-or-nothing switch. ~ rachel-naomi-remen, @wisdomtrove
205:One cannot bring children into a world like this. One cannot perpetuate suffering, or increase the breed of these lustful animals, who have no lasting emotions, but only whims and vanities, eddying them now this way, now that. ~ virginia-woolf, @wisdomtrove
206:The minds of men are mirrors to one another, not only because they reflect each other's emotions, but also because those rays of passions, sentiments and opinions may be often reverberated, and may decay away by insensible degrees. ~ david-hume, @wisdomtrove
207:I must pour out my heart in the language which his Spirit gives me; and more than that, I must trust in the Spirit to speak the unutterable groanings of my spirit, when my lips cannot actually express all the emotions of my heart. ~ charles-spurgeon, @wisdomtrove
208:A wild longing for strong emotions and sensations seethes in me, a rage against this toneless, flat, normal and sterile life. I have a mad impulse to smash something, a warehouse perhaps, or a cathedral, or myself, to committ outrages. ~ hermann-hesse, @wisdomtrove
209:Most people use their energy attempting to rearrange circumstances that trigger painful emotions. Changing external circumstances will not change your rigid patterns of emotional response. That requires looking at the patterns themselves. ~ gary-zukav, @wisdomtrove
210:You don’t need to control emotion, he said. Emotions are natural, like passing weather. Sometimes it’s fear, sometimes sorrow or anger. Emotions are not the problem. The key is to transform the energy of emotion into constructive action. ~ dan-millman, @wisdomtrove
211:There's a part of you - the born-again part, your spirit - that's dead to sin. That's why it bothers you now when you sin. The &
212:Every living being is psychic. Whether or not we are consciously aware of it, we feel vibrations and energies coming to us from other people all the time. The vast majority of the thoughts you think and the emotions you feel aren't your own. ~ frederick-lenz, @wisdomtrove
213:When Scripture talks about the heart, it's not talking about that life-sustaining muscle. It's talking about our entire inner being. The heart is the seat of our emotions, the seat of decisive action, and the seat of belief (as well as doubt). ~ billy-graham, @wisdomtrove
214:An emotion is only an emotion. It's just a small part of your whole being. You are much more than your emotion. An emotion comes, stays for a while, and goes away, just like a storm. If you're aware of that, you won't be afraid of your emotions. ~ thich-nhat-hanh, @wisdomtrove
215:The great charm of poetry consists in lively pictures of the sublime passions, magnanimity, courage, disdain of fortune; or thoseof the tender affections, love and friendship; which warm the heart, and diffuse over it similar sentiments and emotions. ~ david-hume, @wisdomtrove
216:Poetry most often communicates emotions, not directly, but by creating imaginatively the grounds for those emotions. It therefore communicates something more than the emotion; only by means of that something more does it communicate the emotion at all. ~ c-s-lewis, @wisdomtrove
217:Nothing can match the treasure of common memories, of trials endured together, of quarrels and reconciliations and generous emotions. It is idle, having planted an acorn in the morning, to expect that afternoon to sit in the shade of the oak. ~ antoine-de-saint-exupery, @wisdomtrove
218:Poetry is not a turning loose of emotion, but an escape from emotion; it is not the expression of personality, but an escape from personality. But, of course, only those who have personality and emotions know what it means to want to escape from these things. ~ t-s-eliot, @wisdomtrove
219:Sometimes even feeling bad feels good. Negative emotions can feel so familiar (especially if they mimic our past) as to actually be comforting. Awareness is realizing that our life could always be better. Growth is doing what it takes to make it better. ~ danielle-laporte, @wisdomtrove
220:Today, many will choose to live free of conditions and rules governing their own happiness. Why not you? Do not let another day go by where your dedication to other people's opinions is greater than your dedication to your own emotions! Today's a new day! ~ steve-maraboli, @wisdomtrove
221:No emotion is, in itself, a judgement; in that sense all emotions and sentiments are alogical. but they can be reasonable or unreasonable as they conform to Reason or fail to conform. The heart never takes the place of the head: but it can, and should, obey it. ~ c-s-lewis, @wisdomtrove
222:I say that is wine," Brett held up her glass. "We ought to toast something. &
223:Beautiful sights arouse feelings of love, and contrary sights bring feelings of disgrace and hate. And the emotions of the soul and spirit bring something additional to the body itself, which exists under the control of the soul and the direction of the spirit. ~ giordano-bruno, @wisdomtrove
224:One's life story cannot be told with complete veracity. A true autobiography would have to be written in states of mind, emotions, heartbeats, smiles and tears; not in months and years, or physical events. Life is marked off on the soul by feelings, not by dates. ~ hellen-keller, @wisdomtrove
225:Since karma is meeting self, we acquire karma as we meet self in our many attitudes and emotions; when we serve in loving kindness and patience or hold resentful malicious thoughts What we do to our fellow man we do to our Maker our karma or problem is within self. ~ edgar-cayce, @wisdomtrove
226:Gratitude as a discipline involves a conscious choice. I can choose to be grateful even when my emotions and feelings are still steeped in hurt and resentment. It is amazing how many occasions present themselves in which I can choose gratitude instead of a complaint. ~ henri-nouwen, @wisdomtrove
227:Music is to be praised as second only to the Word of God because by her all the emotions are swayed. That is why there are so many songs and psalms. This precious gift has been bestowed on men alone to remind them that they are created to praise and magnify the Lord. ~ martin-luther, @wisdomtrove
228:Personality and mind, like moustaches, belong to a certain age. They are a deformity in a child... . Leave his sensibilities, his emotions, his spirit, and his mind severely alone. There is the devil in mothers, that they must provoke personalresponse from their infants. ~ d-h-lawrence, @wisdomtrove
229:Every emotion, from despair all of the way up to ecstasy; from complete Connection to who- you-really- are, all the way to pinching yourself off pretty severely, all of those emotions are about your perception of freedom, or your perception of bondage - every one of them. ~ esther-hicks, @wisdomtrove
230:Sadly, sadly, the sun rose; it rose upon no sadder sight than the man of good abilities and good emotions, incapable of their directed exercise, incapable of his own help and his own happiness, sensible of the blight on him, and resigning himself to let it eat him away. ~ charles-dickens, @wisdomtrove
231:Do yourself a favor and forgive anyone that has anything against you. Do it as an act of faith and trust God to change and heal your emotions. Pray for your enemies and never say another unkind thing about them. It is the only way you can move past the pain and begin to heal. ~ joyce-meyer, @wisdomtrove
232:We have seen that the senses and intuitions, the various emotions and faculties, such as love, memory, attention and curiosity, imitation, reason, etc., of which man boasts, may be found in an incipient, or even sometimes in a well-developed condition, in the lower animals. ~ charles-darwin, @wisdomtrove
233:A spiritual partnership is between people who promise themselves to use all of their experiences to grow spiritually. They use their emotions to show them how to create constructive and healthy and joyful consequences instead of destructive and unhealthy and painful consequences. ~ gary-zukav, @wisdomtrove
234:Meditation is not thinking about the image of a person of the past. It is more about focusing and channelizing the power of your emotions and imagination for fulfilling a bigger dream - the dream that will bring more life, energy peace, happiness and meaning to you and the society. ~ amit-ray, @wisdomtrove
235:I think the idea that women have all this wonderful emotion is a myth, as well as the fact that men do not. I mean, people are people. What is happening across the board is that the recognition that emotions, and the spirit and soul play a fundamental part in the art of healing. ~ caroline-myss, @wisdomtrove
236:God desires and is pleased to communicate with us through the avenues of our minds, our wills, and our emotions. The continuous and unembarrassed interchange of love and thought between God and the souls of the redeemed men and women is the throbbing heart of the New Testament. ~ aiden-wilson-tozer, @wisdomtrove
237:It is very funny about money. The thing that differentiates man from animals is money. All animals have the same emotions and the same ways as men. Anybody who has lots of animals around knows that. But the thing no animal can do is count, and the thing no animal can know is money. ~ gertrude-stein, @wisdomtrove
238:A man likes to believe that he is the master of his soul. But as long as he is unable to control his moods and emotions, or to be conscious of the myriad secret ways in which unconscious factors insinuate themselves into his arrangements and decisions, he is certainly not his own master. ~ carl-jung, @wisdomtrove
239:You can't make good decisions that are going to be meaningful, productive, when you lose control, and you have to maintain mental control, emotional control and to be able to perform physically up to your own particular level of competency; you have to keep your emotions under control. ~ john-wooden, @wisdomtrove
240:Even when other powers have been lost and people may not even be able to understand language, they will nearly always recognize and respond to familiar tunes. And not only that. The tunes may carry them back and may give them memory of scenes and emotions otherwise unavailable for them. ~ oliver-sacks, @wisdomtrove
241:I think the idea that women have all this wonderful emotion is a myth, as well as the fact that men do not. I mean, people are people. What is happening across the board is that the recognition that emotions, and the spirit and soul play a fundamental part in the art of healing. ~ norman-vincent-peale, @wisdomtrove
242:If you keep your attention in the body as much as possible, you will be anchored in the Now. You won't lose yourself in the external world, and you won't lose yourself in your mind. Thoughts and emotions, fears and desires may still be there to some extent, but they won't take you over. ~ eckhart-tolle, @wisdomtrove
243:You don't have to fear this amorphous thing called grief or loss or anger or jealousy. You define it for yourself in the intimacy of your own experience for exactly what it is, and then it comes. In other words, by experiencing your emotions somatically, there is no boogie man to scare you. ~ gary-zukav, @wisdomtrove
244:We all have two lives: an inner life and an outer life. Your inner life is your soul life, which includes your mind, will and emotions. Your outer life is your physical life. And while God cares about every detail of your life, He is more concerned with your inner life than your outer life. ~ joyce-meyer, @wisdomtrove
245:You see, you are a spirit, you have a soul, and you live in a body. You have emotions, you have thoughts, you have a will, and you have a conscience. You are a complex being! And Jesus came to heal every single part of you. There's not one part that He doesn't want to make completely whole. ~ joyce-meyer, @wisdomtrove
246:I've done a number of films. I've been around this. I think the biggest challenge is just getting the script right, the way that you want the script to be. It's really about capturing the complexity of emotions and creating the kind of characters that people will want to watch every week. ~ nicholas-sparks, @wisdomtrove
247:Both love of mankind, and respect for their rights are duties; the former however is only a conditional, the latter an unconditional, purely imperative duty, which he must be perfectly certain not to have transgressed who would give himself up to the secret emotions arising from benevolence. ~ immanuel-kant, @wisdomtrove
248:When I get lonely these days, I think: So BE lonely, Liz. Learn your way around loneliness. Make a map of it. Sit with it, for once in your life. Welcome to the human experience. But never again use another person's body or emotions as a scratching post for your own unfulfilled yearnings. ~ elizabeth-gilbert, @wisdomtrove
249:I highly recommend the approach Marshall Rosenberg details in Nonviolent Communication (2nd Edition 2008), which has essentially three parts: When X happens [described factually, not judgmentally], I feel Y [especially the deeper, softer emotions], because I need Z [fundamental needs and wants]. ~ rick-hanson, @wisdomtrove
250:When I open them, most of the books have the smell of an earlier time leaking out between the pages - a special odor of the knowledge and emotions that for ages have been calmly resting between the covers. Breathing it in, I glance through a few pages before returning each book to its shelf. ~ haruki-murakami, @wisdomtrove
251:A lady once expressed herself in society - the very words show that they were uttered with fervour and under the pressure of a great many secret emotions: "Yes, a woman must be pretty if she is to please the men. A man is much better off. As long as he has five straight limbs, he needs no more!" ~ sigmund-freud, @wisdomtrove
252:An expectation was there, mixed in with so many other emotions - excitement, resignation, hesitation, confusion, fear - that would well up then wither on the vine. You're optimistic one moment, only to be racked the next by the certainty that it will all fall to pieces. And in the end it does. ~ haruki-murakami, @wisdomtrove
253:Strong emotions are present in all people. Without feeling, we would not be human. It's unnatural for man to hide what he's feeling, though if taught to do so, he can learn. Love teaches a man to show what he is feeling. Love never presupposes that it can be discerned or felt without expression. ~ leo-buscaglia, @wisdomtrove
254:Everything we do is for the purpose of altering consciousness. We form friendships so that we can feel certain emotions, like love, and avoid others, like loneliness. We eat specific foods to enjoy their fleeting presence on our tongues. We read for the pleasure of thinking another person's thoughts. ~ sam-harris, @wisdomtrove
255:The energy that actually shapes the world springs from emotions - racial pride, leader-worship, religious belief, love of war - which liberal intellectuals mechanically write off as anachronisms, and which they have usually destroyed so completely in themselves as to have lost all power of action. ~ george-orwell, @wisdomtrove
256:Of course, I get angry. Of course, I get sad. I have a full range of emotions. I also have a whole smorgasbord of ways of dealing with my feelings. That is what we should give children. Give them ... ways to express their rage without hurting themselves or somebody else. That's what the world needs. ~ fred-rogers, @wisdomtrove
257:So, the two factors that your emotions are always letting you know are: how focused the Energy is by virtue of your desire, and how your normal thoughts around the subject resonate or don’t resonate with that desire. Easier way to say it is, “what’s my attitude or what’s my mood about such-and-such? ~ esther-hicks, @wisdomtrove
258:To invest successfully over a lifetime does not require a stratospheric IQ, unusual business insights, or inside information. What's needed is a sound intellectual framework for making decisions and the ability to keep emotions from corroding that framework. You must supply the emotional discipline. ~ warren-buffet, @wisdomtrove
259:You don't need to predict the future. Just choose a future - a good future, a useful future - and make the kind of prediction that will alter human emotions and reactions in such a way that the future you predicted will be brought about. Better to make a good future than predict a bad one. ~ isaac-asimov, @wisdomtrove
260:Words have a magical power. They can bring either the greatest happiness or deepest despair; they can transfer knowledge from teacher to student; words enable the orator to sway his audience and dictate its decisions. Words are capable of arousing the strongest emotions and prompting all men's actions. ~ sigmund-freud, @wisdomtrove
261:Emotions are classes in the Earth school. Some classes are about fear, and some are about love. The Universe is your tutor, and your classroom is your life. The main course in the Earth school, Authentic Power, is the same for everyone, but different students need different courses in order to complete it. ~ gary-zukav, @wisdomtrove
262:For such will be our ruin if you, in the immensity of your public abstractions, forget the private figure, or if we in the intensity of our private emotions forget the public world. Both houses will be ruined, the public and the private, the material and the spiritual, for they are inseparably connected. ~ virginia-woolf, @wisdomtrove
263:She was a keen observer, a precise user of language, sharp-tongued and funny. She could stir your emotions. Yes, really, that's what she was so good at - stirring people's emotions, moving you. And she knew she had this power... I only realized later. At the time, I had no idea what she was doing to me. ~ haruki-murakami, @wisdomtrove
264:Cinema is a kind of pan-art. It can use, incorporate, engulf virtually any other art: the novel, poetry, theatre, painting, sculpture, dance, music, architecture. Unlike opera, which is a (virtually) frozen art form, the cinema is and has been a fruitfully conservative medium of ideas and styles of emotions. ~ susan-sontag, @wisdomtrove
265:And what is called history at school, and all we learn by heart there about heroes and geniuses and great deeds and fine emotions, is all nothing but a swindle invented by the schoolmasters for educational reasons to keep children occupied for a given number of years. It has always been so and always will be. ~ hermann-hesse, @wisdomtrove
266:&
267:I have asked a lot of my emotions-one hundred and twenty stories. The price was high, right up with Kipling, because there was one little drop of something, not blood, not a tear, not my seed, but me more intimately than these, in every story, it was the extra I had. Now it has gone and I am just like you now. ~ f-scott-fitzgerald, @wisdomtrove
268:When we align our thoughts, emotions, and actions with the highest part of ourselves, we are filled with enthusiasm, purpose and meaning. Life is rich and full. We have no thoughts of bitterness. We have no memory of fear. We are joyously and intimately engaged with our world. This is the experience of authentic power ~ gary-zukav, @wisdomtrove
269:If we think about emotion this way - as outside-in, not inside out - it is possible to understand how some people can have an enormous amount of influence over others. Some of us, after all, are very good at expressiing emotions and feelings, which means that we are far more emotionally contagious than the rest of us. ~ malcolm-gladwell, @wisdomtrove
270:Technology is mechanical and contrary to the emotions that inform a person's life. The country music field has especially been hit hard by this. All my songs have been written by people who went out of fashion years ago. Just like da Vinci and Renoir and van Gogh. Nobody paints like that anymore. But it can't be wrong to try. ~ bob-dylan, @wisdomtrove
271:Part of God's work in his people is synchronizing the heart and the mind thus providing freedom from the deceit of emotion-based beliefs. Emotions are changing while truth is absolute. They don't believe simply because it sounds good, or deep, beautiful, happy, fun, cool, simple, or intelligent to them; but because it's true. ~ criss-jami, @wisdomtrove
272:The truth, even though I cannot feel it right now, is that I am the chosen child of God, precious in God's eyes, called the Beloved from all eternity and held safe in an everlasting embrace... We must dare to opt consciously for our chosenness and not allow our emotions, feelings, or passions to seduce us into self-rejection. ~ henri-nouwen, @wisdomtrove
273:Your emotions are these fabulous indicators that let you know what your vibrational content is. And your emotions feel the way they do because of two important vibrational factors: The factor of desire, which is the summoning power. And the factor of allowing— which is the letting, or the not letting what you’ve summoned flow. ~ esther-hicks, @wisdomtrove
274:When Men are irritated, and the Passions inflamed, they fly hastily and cheerfully to Arms; but after the first emotions are over, to expect, among such People, as compose the bulk of an Army, that they are influenced by any other principles than those of Interest, is to look for what never did, and I fear never will happen ~ george-washington, @wisdomtrove
275:Love is without a doubt the laziest theory for the meaning of life, but when it actually comes a time to do it we find just enough energy to over-complicate life again. Any devil can love, whom he himself sees as, a good person who has treated him well, but to love also the polar opposite is what separates love from fickle emotions. ~ criss-jami, @wisdomtrove
276:When each thought absorbs your attention completely, it means you identify with the voice in your head. Thought then becomes invested with a sense of self. This is the ego, a mind- made "me." That mentally constructed self feels incomplete and precarious. That’s why fearing and wanting are its predominant emotions and motivating forces ~ eckhart-tolle, @wisdomtrove
277:True freedom is not about controlling your thoughts and feelings but becoming aware of them. It is about being fully present and consciously aware of your emotions; without wanting to change or fix them or push them away. It is about watching the mind without judging it. To watch without judgement is to become a space of loving awareness. ~ aimee-davies, @wisdomtrove
278:For a person to build a rich and rewarding life for himself, there are certain qualities and bits of knowledge that he needs to acquire. There are also things, harmful attitudes, superstitions, and emotions that he needs to chip away. A person needs to chip away everything that doesn't look like the person he or she most wants to become. ~ earl-nightingale, @wisdomtrove
279:The fastest way to become the master of your thoughts and emotions is through challenging situations. If your life is going along fairly smoothly, there are not the same opportunities that enable you to strengthen your power and become the master of your thoughts and emotions. You see, even challenges are beautiful opportunities in disguise. ~ rhonda-byrne, @wisdomtrove
280:You may get an emotional thrill when you first buy something, but emotions are fickle. You buy that one thing you think will complete your happiness, but after awhile the feeling goes away and you have to go to the next thing. You just keep going from purchase to purchase looking for the one thing that will finally satisfy. But stuff can't satisfy. ~ joyce-meyer, @wisdomtrove
281:One cultivates spaciousness or awareness which allows you to acknowledge the emotions and see them as part of the human condition. Emotions are like subtle thought forms and they all arise in response to something outside yourself. They are all reactions. You cultivate a quietness in yourself that watches these emotions rising and falling and passing away. ~ ram-das, @wisdomtrove
282:The navel region is the centre of the vital. It is from here that the movements of the vital rise upward. Above the navel and behind the chest is the centre of the play of emotions and below this takes place the play of the physical. Mulādhāra is the base of the physical. In between the Mulādhāra and the navel, there is another centre of the vital. ~ sri-aurobindo, @wisdomtrove
283:Perception without the word, which is without thought, is one of the strangest phenomena. Then the perception is much more acute, not only with the brain, but also with all the senses. Such perception is not the fragmentary perception of the intellect nor the affair of the emotions. It can be called a total perception, and it is part of meditation. ~ jiddu-krishnamurti, @wisdomtrove
284:There is nothing more distressing ... than the hard, scoffing spirit which treats the allegation of dishonesty in a public man as a cause for laughter. Such laughter is worse than the crackling of thorns under a pot, for it denotes not merely the vacant mind, but the heart in which high emotions have been choked before they could grow to fruition. ~ theodore-roosevelt, @wisdomtrove
285:White Americans must be made to understand the basic motives underlying Negro demonstrations. Many pent-up resentments and latent frustrations are boiling inside the Negro, and he must release them. It is not a threat but a fact of history that if an oppressed people's pent-up emotions are not nonviolently released, they will be violently released. ~ martin-luther-king, @wisdomtrove
286:But, especially in love, only counterfeit emotions exist nowadays. We have all been taught to mistrust everybody emotionally, from parents downwards, or upwards. Don’t trust anybody with your real emotions: if you’ve got any: that is the slogan of today. Trust them with your money, even, but never with your feelings. They are bound to trample on them. ~ d-h-lawrence, @wisdomtrove
287:When you remain angry with another person, you give away your emotional control to that person each time you think of him or here. You allow him or her to control your emotions at long distance. By not forgiving, you allow that person to run your emotional life, exactly as if he or she were right there with you and the situation was occurring all over again. ~ brian-tracy, @wisdomtrove
288:To me it seems that too many young women of this time share the same creed. &
289:We are completely unaware of our true nature because we identify ourselves with our body, our emotions and our thoughts, thus losing sight of our unchanging centre, which is pure consciousness. When we return to our true nature, our thoughts and perceptions no longer appear as modifications of a single substance, they come into being and subside like waves of the ocean. ~ jean-klein, @wisdomtrove
290:It looks like it's wasting time, but literature is actually the ultimate time-saver - because it gives us access to a range of emotions and events that it would take you years, decades, millennia to try to experience directly. Literature is the greatest reality simulator - a machine that puts you through infinitely more situations than you can ever directly witness. ~ alain-de-botton, @wisdomtrove
291:No justification of virtue will enable a man to be virtuous. Without the aid of trained emotions the intellect is powerless against the animal organism. I had sooner play cards against a man who was quite skeptical about ethics, but bred to believe that ‘a gentleman does not cheat’, than against an irreproachable moral philosopher who had been brought up among sharpers. ~ c-s-lewis, @wisdomtrove
292:The emotions that you feel, are ALWAYS responding to the PRESENT moment. Therefore, if fear comes forth because of your thoughts regarding the future, recognize that there is no basis for that fear - since you can alter the future by altering your thoughts. And recognize that as you allow fearful emotion to persist, you are also allowing creation toward that which you fear. ~ esther-hicks, @wisdomtrove
293:Emotions are far more contagious than any disease. A smile or a panic will spread through a group of people far faster than any virus ever could. When you walk into the office or a negotiation, then, wash your bad mood away before you see us. Don't cough on us, don't sneeze on us, sure, but don't bring your grouchiness, your skepticism or your fear in here either. It might spread. ~ seth-godin, @wisdomtrove
294:For who can wonder that man should feel a vague belief in tales of disembodied spirits wandering through those places which they once dearly affected, when he himself, scarcely less separated from his old world than they, is for ever lingering upon past emotions and bygone times, and hovering, the ghost of his former self, about the places and people that warmed his heart of old? ~ charles-dickens, @wisdomtrove
295:The emptiness I speak about is not the emptiness the mind imagines. It is not blank. Your body can continue expressing in a natural way. Intelligence is there. Emotions can come. Everything can play, but inside there is total serenity and peace. No planning, no strategising, no personal identity is there. Just the space of pure being. It is what we are, but we dream and believe we are not. ~ mooji, @wisdomtrove
296:The judge who sits over the murderer and looks into his face, and at one moment recognizes all the emotions and potentialities and possibilities of the murderer in his own soul and hears the murderer's voice as his own, is at the next moment one and indivisible as the judge, and scuttles back into the shell of his cultivated self and does his duty and condemns the murderer to death. ~ hermann-hesse, @wisdomtrove
297:I am burdened with what the Buddhists call the monkey mind. The thoughts that swing from limb to limb, stopping only to scratch themselves, spit and howl. My mind swings wildly through time, touching on dozens of ideas a minute, unharnessed and undisciplined. You are, after all, what you think. Your emotions are the slaves to your thoughts, and you are the slave to your emotions. ~ elizabeth-gilbert, @wisdomtrove
298:bring to mind the feeling of being with someone who loves you, while calling up heartfelt emotions such as gratitude or fondness. Next, bring empathy to the difficulties of the other person. Opening to his (even subtle) suffering, let sympathy and goodwill naturally arise. (These steps flow together in actual practice.) Then, in your mind, offer explicit wishes, such as May you not suffer. ~ rick-hanson, @wisdomtrove
299:Speech, originally, was the device whereby Man learned, imperfectly, to transmit the thoughts and emotions of his mind. By setting up arbitrary sounds and combinations of sounds to represent certain mental nuances, he developed a method of communication&
300:There comes a time when you have to drop your burdens in order to fight for yourself and your dreams. Many of us carry baggage from the past that hinders our ability to fight for the things we want in life, our goals, our dreams. If you learn in this book to let go of those burdensome emotions and memories, then one of my chief objectives will be realized; you will be able to pursue and live your dreams. ~ les-brown, @wisdomtrove
301:Trusting yourself is realizing yourself. Trusting life is realizing yourself as life. This is an invitation to our thinking minds to open in trust. We can trust that there is a knowing that is out of the realm of thoughts or emotions or circumstances. When we deeply trust, our minds open to discover what is true, regardless of what we are feeling. The deepest trust is a by-product of this true realization. ~ gangaji, @wisdomtrove
302:The Toltec tradition tells us that we surrender a portion of our life force when we dwell on any unhealed wounding event from our past. The unprocessed emotions surrounding these events burden us and weigh heavily on our hearts. They must be dealt with if we want access to all of our vitality. Ultimately, what we will find is that forgiveness is the key to reclaiming all the life force locked in past hurt. ~ debbie-ford, @wisdomtrove
303:You've got to sell your heart, your strongest reactions, not the little minor things that only touch you lightly, the little experiences that you might tell at dinner. This is especially true when you begin to write, when you have not yet developed the tricks of interesting people on paper, when you have none of the technique which it takes time to learn. When, in short, you have only your emotions to sell. ~ f-scott-fitzgerald, @wisdomtrove
304:One could say nothing to nobody. The urgency of the moment always missed its mark. Words fluttered sideways and struck the object inches too low. Then one gave it up; then the idea sunk back again; then one became like most middle-aged people, cautious, furtive, with wrinkles between the eyes and a look of perpetual apprehension. For how could one express in words these emotions of the body? express that emptiness there? ~ virginia-woolf, @wisdomtrove
305:The trouble is that the whole &
306:How do I change? If I feel depressed I will sing. If I feel sad I will laugh. If I feel ill I will double my labor. If I feel fear I will plunge ahead. If I feel inferior I will wear new garments. If I feel uncertain I will raise my voice. If I feel poverty I will think of wealth to come. If I feel incompetent I will think of past success. If I feel insignificant I will remember my goals. Today I will be the master of my emotions. ~ og-mandino, @wisdomtrove
307:True, absolute silence and true, absolute love are not different. Absolute silent awareness overflows with simple, fulfilled absolute love. Objects - people, nature, emotions - may or may not appear. Objects are not needed and they are welcomed. The joy of this full silence is uncaused and unlimited. Always here, always discovering itself. It is the treasure, and it is hidden only when we refuse to keep quiet and find out who we are. ~ gangaji, @wisdomtrove
308:When we harbor negative emotions toward others or toward ourselves, or when we intentionally create pain for others, we poison our own physical and spiritual systems. By far the strongest poison to the human spirit is the inability to forgive oneself or another person. It disables a person's emotional resources. The challenge... is to refine our capacity to love others as well as ourselves and to develop the power of forgiveness. ~ caroline-myss, @wisdomtrove
309:The value of market esoterica to the consumer of investment advice is a different story. In my opinion, investment success will not be produced by arcane formulae, computer programs or signals flashed by the price behavior of stocks and markets. Rather an investor will succeed by coupling good business judgment with an ability to insulate his thoughts and behavior from the super-contagious emotions that swirl about the marketplace. ~ warren-buffet, @wisdomtrove
310:When we harbor negative emotions toward others or toward ourselves, or when we intentionally create pain for others, we poison our own physical and spiritual systems. By far the strongest poison to the human spirit is the inability to forgive oneself or another person. It disables a person's emotional resources. The challenge... is to refine our capacity to love others as well as ourselves and to develop the power of forgiveness. ~ norman-vincent-peale, @wisdomtrove
311:Values cannot be speedily forgotten if it is inconvenient or commercially expedient. Values have to have meaning and longevity; otherwise they are valueless. You cannot embrace innovation up to a point or only sometimes. Branding demands commitment; commitment to continual re-invention; striking cords with people to stir their emotions; and commitment to imagination. It is easy to be cynical about such things, much harder to be successful. ~ richard-branson, @wisdomtrove
312:All human actions are motivated at their deepest level by two emotions&
313:I was naturally a loner, content just to live with a woman, eat with her, sleep with her, walk down the street with her. I didn't want conversation, or to go anywhere except the racetrack or the boxing matches. I didn't understand t.v. I felt foolish paying money to go into a movie theatre and sit with other people to share their emotions. Parties sickened me. I hated the game-playing, the dirty play, the flirting, the amateur drunks, the bores. ~ charles-bukowski, @wisdomtrove
314:We believe that 95% of your emotions are determined by the way you talk to yourself as you go throughout your day. The sad fact is that if you do not deliberately and consciously talk to yourself in a positive and constructive way, you will, by default, think about things that will make you unhappy or cause you worry and anxiety. Your mind is like a garden. If you do not deliberately plant flowers and tend carefully, weeds will grow without any encouragement at all. ~ brian-tracy, @wisdomtrove
315:Comparison with something that is better is the thief of joy. Comparison with something that is worse is a joy - full of relief and gratitude! You cannot always choose what happens to you or your circumstances but you can always choose your attitude by what you choose to compare your experiences or circumstances to and therefore how you will feel!! We can make any experience either a heaven or a hell by what we compare it to. Our emotions are &
316:Positive emotion can be about the past, the present, or the future. The positive emotions about the future include optimism, hope, faith, and trust. Those about the present include joy, ecstasy, calm, zest, ebullience, pleasure, and (most importantly) flow; these emotions are what most people usually mean when they casually-but much too narrowly-talk about "happiness." The positive emotions about the past include satisfaction, contentment, fulfillment, pride, and serenity. ~ martin-seligman, @wisdomtrove
317:The opposite of recognizing that we’re feeling something is denying our emotions. The opposite of being curious is disengaging. When we deny our stories and disengage from tough emotions, they don’t go away; instead, they own us, they define us. Our job is not to deny the story, but to defy the ending—to rise strong, recognize our story, and rumble with the truth until we get to a place where we think, Yes. This is what happened. This is my truth. And I will choose how this story ends. ~ brene-brown, @wisdomtrove
318:A very elementary exercise in psychology, not to be dignified by the name of psycho-analysis, showed me, on looking at my notebook, that the sketch of the angry professor had been made in anger. Anger had snatched my pencil while I dreamt. But what was anger doing there? Interest, confusion, amusement, boredom&
319:Do not sit down and try to pump up repentance from the dry well of a corrupt nature. It is contrary to the laws of your mind to suppose that you can force your soul into that gracious state. Take your heart in prayer to Him who understands it and say, "Lord, cleanse it. Lord, renew it. Lord, work repentance in it." The more you try to produce penitent emotions in yourself, the more you will be disappointed. However, if you believingly think of Jesus dying for you, repentance will burst forth. ~ charles-spurgeon, @wisdomtrove
320:Just as Stalin’s gulags do not automatically nullify every socialist idea and argument, so too the horrors of Nazism should not blind us to whatever insights evolutionary humanism might offer. Nazism was born from the pairing of evolutionary humanism with particular racial theories and ultra-nationalist emotions. Not all evolutionary humanists are racists, and not every belief in humankind’s potential for further evolution necessarily calls for setting up police states and concentration camps. ~ yuval-noah-harari, @wisdomtrove
321:There are two principles on which all men of intellectual integrity and good will can agree, as a &
322:The Yogic sages say that all the pain of a human life is caused by words, as is all the joy. We create words to define our experience and those words bring attendant emotions that jerk us around like dogs on a leash. We get seduced by our own mantras (I'm a failure I'm lonely I'm a failure I'm lonely) and we become monuments to them. To stop talking for a while, then, is to attempt to strip away the power of words, to stop choking ourselves with words, to liberate ourselves from our suffocating mantras. ~ elizabeth-gilbert, @wisdomtrove
323:I had a strong sudden instinct that I must be alone. I didn’t want to see any people at all. I had seen so many people all my life - I was an average mixer, but more than average in a tendency to identify myself, my ideas, my destiny, with those of all classes that came in contact with. I was always saving or being saved - in a single morning I would go through the emotions ascribable to Wellington at Waterloo. I lived in a world of inscrutable hostiles and inalienable friends and supporters. ~ f-scott-fitzgerald, @wisdomtrove
324:As long as the ego runs your life, most of your thoughts, emotions, and actions arise from desire and fear. In relationships, you then either want or fear something from the other person. What you want from them may be pleasure or material gain, recognition, praise or attention, or a strengthening of your sense of self through comparison and through establishing that you are, have, or know more than they. What you fear is that the opposite may be the case, and they may diminish your sense of self in some way.   ~ eckhart-tolle, @wisdomtrove
325:You say you love your wife. You depend on her; she has given you her body, her emotions, her encouragement, a certain feeling of security and well-being. Then she turns away from you; she gets bored or goes off with someone else, and your whole emotional balance is destroyed, and this disturbance, which you don't like, is called jealousy. There is pain in it, anxiety, hate and violence. So what you are really saying is, &
326:In the stillness of the night, the Goddess whispers. In the brightness of the day, dear God roars. Life pulses, mind imagines, emotions wave, thoughts wander. What are all these but the endless movements of One Taste, forever at play with its own gestures, whispering quietly to all who would listen: is this not yourself? When the thunder roars, do you not hear your Self? When the lightning cracks, do you not see your Self? When clouds float quietly across the sky, is this not your own limitless Being, waving back at you? ~ ken-wilber, @wisdomtrove
327:Art is not, as the metaphysicians say, the manifestation of some mysterious idea of beauty or God; it is not, as the aesthetical physiologists say, a game in which man lets off his excess of stored-up energy; it is not the expression of man's emotions by external signs; it is not the production of pleasing objects; and, above all, it is not pleasure; but it is a means of union among men, joining them together in the same feelings, and indispensable for the life and progress toward well-being of individuals and of humanity. ~ leo-tolstoy, @wisdomtrove
328:God is the one goal of all our passions and emotions. If you want to be angry, be angry with Him. Chide your Beloved, chide your Friend. Whom else can you safely chide? Mortal man will not patiently put up with your anger; there will be a reaction. If you are angry with me I am sure quickly to react, because I cannot patiently put up with your anger. Say unto the Beloved, "Why do You not come to me; why do You leave me thus alone?" Where is there any enjoyment but in Him? What enjoyment can there be in little clods of earth? ~ swami-vivekananda, @wisdomtrove
329:Psychiatrists declare that most of our fatigue derives from our mental and emotional attitudes... What kinds of emotional factors tire the sedentary (or sitting) worker? Joy? Contentment? No! Never! Boredom, resentment, a feeling of not being appreciated, a feeling of futility, hurry, anxiety, worry-those are the emotional factors that exhaust the sitting worker, make him susceptible to colds, reduce his output, and send him home with a nervous headache. Yes, we get tired because our emotions produce nervous tensions in the body. ~ dale-carnegie, @wisdomtrove
330:There’s nothing so delightful as being aware. Would you rather live in darkness? Would you rather act and not be aware of your words? Would you rather listen to people and not be aware of what you’re hearing, or see things and not be aware of what you’re looking at? The great Socrates said, ‘The unaware life is not worth living.’ That’s a self- evident truth. Most people don’t live aware lives. They live mechanical lives, mechanical thoughts—generally somebody else’s—mechanical emotions, mechanical actions, mechanical reactions. ~ anthony-de-mello, @wisdomtrove
331:There is no formula for generating the authentic warmth of love. It cannot be copied. You cannot talk yourself into it or rouse it by straining at the emotions or by dedicating yourself solemnly to the service of mankind. Everyone has love, but it can only come out when he is convinced of the impossibility and the frustration of trying to love himself. This conviction will not come through condemnations, through hating oneself, through calling self love bad names in the universe. It comes only in the awareness that one has no self to love. ~ alan-watts, @wisdomtrove
332:Transcending the ego thus actually means to transcend but include the ego in a deeper and higher embrace, first in the soul or deeper psychic, then with the Witness or primordial Self, then with each previous stage taken up, enfolded, included, and embraced in the radiance of One Taste. And that means we do not "get rid" of the small ego, but rahter, we inhabit it fully, live it with verve, use it as the necessary vehicle through which higher truths are communicated. Soul and Spirit include body, emotions, and mind; they do not erase them. ~ ken-wilber, @wisdomtrove
333:As mindfulness stabilizes, you will rest more and more as awareness itself. Awareness contains mind-objects, a general term for any mental content, including perceptions, thoughts, desires, memories, emotions, and so on. Although mind-objects may dance busily with each other, awareness itself is never disturbed. Awareness is a kind of screen on which mind-objects register, like—in the Zen saying—the reflections on a pond of geese flying overhead. But awareness is never sullied or rattled by the passing show. In your brain, the neural patterns ~ rick-hanson, @wisdomtrove
334:&
335:As much as possible in everyday life, use awareness of the inner body to create space. When waiting, when listening to someone, when pausing to look at the sky, a tree, a flower, your partner, or child, feel the aliveness within at the same time. This means part of your attention or consciousness remains formless, and the rest is available for the outer world of form. Whenever you “inhabit” your body in this way, it serves as an anchor for staying present in the Now. It prevents you from losing yourself in thinking, in emotions, or in external situations. ~ eckhart-tolle, @wisdomtrove
336:The most transformative and resilient leaders that I’ve worked with over the course of my career have three things in common: First, they recognize the central role that relationships and story play in culture and strategy, and they stay curious about their own emotions, thoughts, and behaviors. Second, they understand and stay curious about how emotions, thoughts, and behaviors are connected in the people they lead, and how those factors affect relationships and perception. And, third, they have the ability and willingness to lean in to discomfort and vulnerability. ~ brene-brown, @wisdomtrove
337:Hence if you really want to understand yourself, you should not identify with your Facebook account or with the inner story of the self. Instead, you should observe the actual flow of body and mind. You will see thoughts, emotions and desires appear and disappear without much reason and without any command from you, just as different winds blow from this or that direction and mess up your hair. And just as you are not the winds, so also you are not the jumble of thoughts, emotions and desires you experience, and you are certainly not the sanitised story you tell about them with hindsight. ~ yuval-noah-harari, @wisdomtrove
338:Be present as the watcher of your mind — of your thoughts and emotions as well as your reactions in various situations. Be at least as interested in your reactions as in the situation or person that causes you to react. Notice also how often your attention is in the past or future. Don’t judge or analyze what you observe. Watch the thought, feel the emotion, observe the reaction. Don’t make a personal problem out of them. You will then feel something more powerful than any of those things that you observe: the still, observing presence itself behind the content of your mind, the silent watcher.   ~ eckhart-tolle, @wisdomtrove
339:Recognize the power of mind, respect the power of mind. And also recognize the power behind the power, the ocean holding the wave. Recognize yourself as the ocean, with your stories, your feelings, as waves. Waves can be beautiful or terrifying, but always they return to the ocean. Every wave always is made up of the ocean. No wave can ever be separate from the ocean. Waves of thoughts, waves of emotions, waves of sensations, waves of events, are all made up of consciousness. And all return to consciousness, while never being separate from consciousness. And if this becomes another story, let this go, and see what is true. ~ gangaji, @wisdomtrove
340:Consciousness wakes up to itself. That is who you are. It may not be who you think you are. We have objectified ourselves as this particular body, or the sensations that go through the body, or our emotions, or our history. But those are all objects in our minds. They are thoughts, concepts. True awakening is the recognition that those objects are made of nothing, no substance. And yet they are never separate from the subjective, endless consciousness that one is. So, who awakens? You awaken! And you are already awake as consciousness. That is the paradox. However it is spoken of, the truth cannot be caught in a concept. But it can be realized, and that is who you are. ~ gangaji, @wisdomtrove
341:Focusing on what is wholesome and then taking it in naturally increases the positive emotions flowing through your mind each day. Emotions have global effects since they organize the brain as a whole. Consequently, positive feelings have far-reaching benefits, including a stronger immune system (Frederickson 2000) and a cardiovascular system that is less reactive to stress (Frederickson and Levenson 1998). They lift your mood; increase optimism, resilience, and resourcefulness; and help counteract the effects of painful experiences, including trauma (Frederickson 2001; Frederickson et al. 2000). It’s a positive cycle: good feelings today increase the likelihood of good feelings tomorrow. ~ rick-hanson, @wisdomtrove
342:Actively imagine what the other person could be thinking and wanting.Imagine what could be going on beneath the surface, and what might be pulling in different directions inside him. Consider what you know or can reasonably guess about him, such as his personal history, childhood, temperament,personality, “hot buttons,” recent events in his life, and the nature of his relationship with you: What effect might these have? Also take into account what you’ve already experienced from tuning in to his actions and emotions.Ask yourself questions, such as What might he be feeling deep down? What could be most important to him? What might he want from me? Be respectful,and don’t jump to conclusions: stay in &
343:People today spend a great deal of money on holidays abroad because they are true believers in the myths of romantic consumerism. Romanticism tells us that in order to make the most of our human potential we must have as many different experiences as we can. We must open ourselves to a wide spectrum of emotions; we must sample various kinds of relationships; we must try different cuisines; we must learn to appreciate different styles of music. One of the best ways to do all that is to break free from our daily routine, leave behind our familiar setting, and go travelling in distant lands, where we can ‘experience’ the culture, the smells, the tastes and the norms of other people. We hear again and again the romantic myths about ‘how a new experience opened my eyes and changed my life’. ~ yuval-noah-harari, @wisdomtrove
344:As you can see, your brain has a built-in &
345:When it comes right down to it, the challenge of mindfulness is to realize that this is it Right now is my life. The question is, What is my relationship to it going to be? Does my life just automatically happen to me? Am I a total prisoner of my circumstances or my obligations, of my body or my illness, or of my history? Do I become hostile or defensive or depressed if certain buttons get pushed, happy if other buttons are pushed, and frightened if something else happens? What are my choices? Do I have any options? We will be looking into these questions more deeply when we take up the subject of our reactions to stress and how our emotions affect our health. For now the important point is to grasp the value of bringing the practice of mindfulness into the conduct of our daily lives. Is there any waking moment of your life that would not be richer and more alive for you if you were more fully awake while it was happening? ~ jon-kabat-zinn, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:Emotions are choices. ~ Wayne Dyer,
2:Emotions are messy. ~ Ottilie Weber,
3:Behavior shapes emotions. ~ A J Jacobs,
4:If I hold you with my emotions, ~ Rumi,
5:Emotions are wild horses. ~ Paulo Coelho,
6:Emotions get our attention. ~ John Medina,
7:Don't let emotions paralyze you. ~ DiAnn Mills,
8:Women prefer emotions to reasoning. ~ Stendhal,
9:Emotions are captive to reality ~ Kao Kalia Yang,
10:Emotions are the color of the soul. ~ Paul Young,
11:Emotions are the curse of logic. ~ Frank Herbert,
12:He trades on emotions, not facts. ~ Len Deighton,
13:All unlived emotions turn to inanity. ~ Anais Nin,
14:Math doesn't lie. Our emotions do. ~ Claudia Gray,
15:Drunk emotions aren't real emotions. ~ Lena Dunham,
16:Drunk emotions aren’t real emotions. ~ Lena Dunham,
17:I can access emotions very easily. ~ Allison Janney,
18:I'm a normal person. I have emotions. ~ Mitt Romney,
19:My emotions are all over the place. ~ Colleen Hoover,
20:All thoughts start from emotions. ~ Leonardo da Vinci,
21:Jazz is the language of the emotions. ~ Charles Mingus,
22:Sorry is the KoolAid of human emotions. ~ Stephen King,
23:Emotions don't have brains. -Acheron ~ Sherrilyn Kenyon,
24:Sorry is the kool-aid of human emotions. ~ Stephen King,
25:The heart of change is in the emotions. ~ John P Kotter,
26:There are two emotions: love and fear. ~ Iyanla Vanzant,
27:Today I will be the master of my emotions. ~ Og Mandino,
28:big emotions do not come from big words. ~ Chetan Bhagat,
29:Emotions are messy and hard to figure out. ~ Spike Jonze,
30:Reason: The arithmetic of the emotions. ~ Elbert Hubbard,
31:Emotions have taught mankind to reason. ~ Luc de Clapiers,
32:Hope is the most evil of all emotions ~ Charity Parkerson,
33:Jealousy - the Auschwitz of emotions. ~ Christopher Titus,
34:Timing is only lack of enough emotions. ~ Shannon L Alder,
35:When you welcome your emotions as teachers, ~ Gary Zukav,
36:Control your emotions! Discipline your mind! ~ J K Rowling,
37:Don't let your emotions overpower your intelligence. ~ T I,
38:Jazz music is a language of the emotions. ~ Charles Mingus,
39:strong emotions can block pain.”16 ~ Bessel A van der Kolk,
40:Am I holding on to Unexpressed emotions today? ~ Bren Brown,
41:I don't deal in technique. I deal in emotions. ~ Jimmy Page,
42:I wanted to connect my guitar to human emotions. ~ B B King,
43:Our emotions are PURE, our logic is KORRUPT ~ Capital STEEZ,
44:Deny your emotions and act like you have answers ~ Bill Burr,
45:ennui—that dreaded mire of the human emotions. ~ Amor Towles,
46:I'm very, very in touch with my emotions. ~ Melanie Martinez,
47:Our brain is the factory of the emotions ~ Miguel Angel Ruiz,
48:She runs the gamut of emotions from A to B. ~ Dorothy Parker,
49:sorry is the Kool-Aid of human emotions. It's ~ Stephen King,
50:The man without emotions is the one to fear. ~ Frank Herbert,
51:Adults were pack rats of old, useless emotions. ~ Reif Larsen,
52:I don't like to lose control of my emotions. ~ Michael Chabon,
53:You can’t think your way out of your emotions. ~ Rick Riordan,
54:You're always dealing with emotions as an actor. ~ Clive Owen,
55:Comedians have the ability to feel other emotions. ~ Bill Burr,
56:Emotions are the primary tool of the Storyteller. ~ Ken Farmer,
57:Emotions unreel in her like spools of cotton. ~ Louise Erdrich,
58:How they wait to ambush us, our true emotions ~ Benjamin Black,
59:(…) I was out of practice with my emotions (…) ~ Donna Freitas,
60:Empathy is the most radical of human emotions. ~ Gloria Steinem,
61:Every thing has a soul, every soul has emotions. ~ Paulo Coelho,
62:The emotions are an incredible gift that we have ~ Rhonda Byrne,
63:The healthiest of all human emotions is gratitude. ~ Hans Selye,
64:We've replaced nearly all our emotions with fear ~ Paulo Coelho,
65:Aloneness exaggerates our emotions and sensitivity. ~ Beth Moore,
66:Emotions are useless during business hours... ~ Dashiell Hammett,
67:Emotions become more violent when expression is stifled. ~ Philo,
68:I have a woman's body and a child's emotions. ~ Elizabeth Taylor,
69:Of all emotions, jealousy was hardest to stomach. ~ Laura Frantz,
70:Their pooled emotions wouldn’t fill a teaspoon. ~ Dorothy Parker,
71:Words are impotent to describe certain emotions. ~ Ella Maillart,
72:You made me feel real emotions. You unlocked me. ~ J A Redmerski,
73:Animals have personalities and minds and emotions. ~ Jane Goodall,
74:Avoidance helped settle the emotions. Considerably. ~ Chloe Neill,
75:Conversion engages the mind as well as the emotions. ~ Max Anders,
76:Embarrassment is the Parmalat of emotions. ~ Jonathan Safran Foer,
77:I'm not a person who carries my emotions on my sleeve. ~ Jay Leno,
78:Of course animals have a personality and emotions. ~ Jane Goodall,
79:The Expression of the Emotions in Man and Animal, ~ Gregory Berns,
80:Life without emotions is like an engine without fuel. ~ Mary Astor,
81:Strong emotions serve only to slow effective action. ~ Paul S Kemp,
82:We're not all robots. There are emotions that creep in. ~ Joe Buck,
83:Yeah, but emotions don't have brains. (Acheron) ~ Sherrilyn Kenyon,
84:Cherish your own emotions and never undervalue them. ~ Robert Henri,
85:Emotions were for those too weak to turn them off. ~ Jennifer Estep,
86:Gratitude is the most important of all human emotions. ~ Hans Selye,
87:Human emotions were unpredictable and powerful things. ~ A G Howard,
88:I notice emotions the way others notice the weather ~ Cherise Wolas,
89:Music is the emotions that words can not express. ~ Shannon L Alder,
90:Music is the school and the hospital of the emotions. ~ Neel Burton,
91:people reported more positive emotions as they aged. ~ Atul Gawande,
92:The subconscious mind is the seat of your emotions. ~ Joseph Murphy,
93:Thoughts and emotions will always arise. ~ Dzigar Kongtrul Rinpoche,
94:When time and emotions gel, a new awareness forms. ~ Joel T McGrath,
95:Write about the emotions you fear the most. ~ Laurie Halse Anderson,
96:Laughter is a powerful way to tap positive emotions ~ Norman Cousins,
97:...on occasion logic does not win against emotions. ~ Maria V Snyder,
98:Try not to let your emotions affect your judgement. ~ Walter Schloss,
99:All emotions are the ore from which poetry may be sifted. ~ T E Hulme,
100:Dreams can twist your emotions like no reality can. ~ Neal Shusterman,
101:emotions tell us what is good for us and what is harmful. ~ Anonymous,
102:havoc on my emotions like this. Just when I thought I ~ Brenna Aubrey,
103:There'll be oceans of talk and emotions without end. ~ Virginia Woolf,
104:At the end of the day you have to keep emotions away. ~ Lakshmi Mittal,
105:emotions among the British—pride, patriotism, nostalgia ~ Jon Krakauer,
106:Emotions that are forced always end in tragedy ~ Jennifer L Armentrout,
107:out-of-control emotions can make smart people stupid. ~ Daniel Goleman,
108:When you're centered, your emotions are not hijacking you. ~ Ray Dalio,
109:Words are much better at relating emotions and thoughts. ~ Yann Martel,
110:Emotions were only useful to control, survive and succeed ~ C J Roberts,
111:High emotions tend to lower financial intelligence. ~ Robert T Kiyosaki,
112:Profanity is merely an expression of one's emotions ~ Alanis Morissette,
113:The fine emotions whence our lives we mold ~ Johann Wolfgang von Goethe,
114:There are only two emotions - Fear and Love. Go with Love. ~ Wayne Dyer,
115:what we think rather than reacting to our emotions. ~ Robert T Kiyosaki,
116:When emotions dominate, maturity and wisdom deteriorate ~ Dennis Prager,
117:Civilization is the intelligent management of human emotions. ~ Jim Rohn,
118:Emotions are the end result, the sum, of things learned ~ Terry Goodkind,
119:EMOTIONS GET LEFT BEHIND, IT'S ALL A MATTER OF GLANDS. ~ Terry Pratchett,
120:Emotions serve characters' purposes. That is their motivation. ~ Ang Lee,
121:Letting go of such strong emotions is not always easy. ~ Andy Puddicombe,
122:Mostly in life people are trying not to have emotions. ~ Penelope Wilton,
123:The advantage of the emotions is that they lead us astray. ~ Oscar Wilde,
124:To cast out demons meant to modify the passions, emotions, and appetites,
125:we need to be vigilant that emotions do not cripple us. ~ Graeme Simsion,
126:A modern teacher educates children to value their emotions. ~ Haim Ginott,
127:calm but not robotic, logical but not devoid of emotions; ~ Jocko Willink,
128:Certain emotions bridge the years and link unlikely places. ~ V S Naipaul,
129:Emotions are enmeshed in the neural networks of reason. ~ Antonio Damasio,
130:Emotions arise in the place where your mind and body meet ~ Eckhart Tolle,
131:I don't think many people get to play big emotions in life. ~ Dan Stevens,
132:If the emotions are free the intellect will look after itself ~ A S Neill,
133:My emotions, instincts, and interests are all with nature. ~ Eliot Porter,
134:When I choose to smile I become the master of my emotions. ~ Andy Andrews,
135:A clear understanding of negative emotions dismisses them. ~ Vernon Howard,
136:Colors, like features, follow the changes of the emotions. ~ Pablo Picasso,
137:meta-pleasures afforded to us by the exercise of our emotions. ~ Anonymous,
138:Most important and most vulnerable of human emotions; Love. ~ Paulo Coelho,
139:Negative emotions like hatred destroy our peace of mind. ~ Matthieu Ricard,
140:There are only two emotions in a plane: boredom and terror. ~ Orson Welles,
141:The woman who keeps her emotions at bay can find the way. ~ Orest Stelmach,
142:A face whose emotions had not yet been battered by experience. ~ Jojo Moyes,
143:Emotions are the cheats convincing us that life is worth living ~ Anonymous,
144:Emotions by their very nature are not reasonable things. ~ Patrick Rothfuss,
145:I don't experience basic human emotions. It's not my thing. ~ Albert Brooks,
146:Our feelings and emotions must be governed and guided by truth. ~ Anonymous,
147:Our good depends on the quality and breadth of our emotions. ~ George Eliot,
148:Perhaps we suffer to understand the vast extent of human emotions ~ Various,
149:That’s life in general: Can’t let jerks dictate your emotions. ~ Tim Dorsey,
150:Where we have strong emotions, we're liable to fool ourselves. ~ Carl Sagan,
151:Balanced emotions are crucial to intuitive decision making. ~ Michael Eisner,
152:Children are given us to discourage our better emotions. ~ Hector Hugh Munro,
153:Emotions would be half starved if there were no candle-light. ~ Thomas Hardy,
154:eyes kept changing colors, jumbling his kaleidoscope emotions. ~ V C Andrews,
155:God is not a God of the emotions but the God of truth. ~ Dietrich Bonhoeffer,
156:I do not wear my emotions on my sleeve; I write about them. ~ Brian McKnight,
157:It was the emotion I hated the most of all emotions, shame. ~ Sister Souljah,
158:I've pretty much grown up to hide my emotions for the most part. ~ Matt Kemp,
159:...mastery of the emotions is fundamental to a virtuous life. ~ A C Grayling,
160:Moods: If you do not master your emotions, they will master you. ~ Anonymous,
161:My mind is a warehouse of carefully organized human emotions. ~ Tahereh Mafi,
162:One is certain of nothing but the truth of one's own emotions. ~ E M Forster,
163:One is certain of nothing but the truth of one’s own emotions. ~ E M Forster,
164:The laws of nature apply equally to the mind and the emotions. ~ Dan Millman,
165:Where one loses control of emotions, another can remain calm. ~ Ryan Holiday,
166:Emotions are a critical source of information for learning. ~ Joseph E LeDoux,
167:I'm very English, and we don't talk about emotions publicly. ~ Marcus Mumford,
168:of the alarm two nights ago brought back the strong emotions ~ Jonathan Stone,
169:Paradigms power perceptions, perceptions power emotions. ~ William Paul Young,
170:Paul didn't just see emotions. He saw the need they represented. ~ Beth Moore,
171:She wears her emotions on her face like hookers wear makeup. ~ Jennifer Shirk,
172:Some emotions cannot be endured with a golf club in your hands. ~ Bobby Jones,
173:The banished emotions reassert themselves and invade the body. ~ Alice Miller,
174:The emotions in all true anxiety dreams are next to unbearable. ~ Dick Cavett,
175:The emotions were complex, but the answer was simple. ~ Jennifer L Armentrout,
176:When people's emotions are involved they don't want to listen. ~ Bette Greene,
177:Aging masters emotions, but with experiences of aging ~ Ernest Agyemang Yeboah,
178:A woman's desire for revenge outlasts all her other emotions. ~ Cyril Connolly,
179:Choosing what we think rather than reaction to our emotions. ~ Robert Kiyosaki,
180:Do not fight your negative emotions. Observe and befriend them. ~ Haemin Sunim,
181:In place of thoughts it has impulses, habits, and emotions. ~ Edward L Bernays,
182:Life is all about experiencing the full range of emotions. ~ Jonathan Sadowski,
183:what role the emotions might play in making social order possible. ~ Anonymous,
184:When a man is prey to his emotions, he is not his own master. ~ Baruch Spinoza,
185:Emotions will either serve or master, depending on who is in charge. ~ Jim Rohn,
186:It was probably irrational, but emotions weren’t always logical. ~ Sherri Hayes,
187:I was always the child who wore her emotions on her sleeve. ~ Marcia Gay Harden,
188:There's danger in glorifying negative emotions as fuel for art. ~ Tavi Gevinson,
189:A painter leaves his emotions behind him for posterity to share. ~ Augustus John,
190:Choosing what we think rather than reaction to our emotions. ~ Robert T Kiyosaki,
191:Emotions don't play by rules. That's what makes them so incredible. ~ Riley Hart,
192:God gave me emotions so I could experience life, not destroy it ~ Lysa TerKeurst,
193:Honest self-understanding liberates us from our stuck emotions. ~ C Terry Warner,
194:In short, out-of-control emotions can make smart people stupid. ~ Daniel Goleman,
195:Music is the beat of a drum that keeps time with our emotions. ~ Shannon L Alder,
196:Real women fight for something, other than their own emotions. ~ Shannon L Alder,
197:Big emotions that are unexplained are really scary. At least to me. ~ Spike Jonze,
198:Disgust and resolve are two of the great emotions that lead to change. ~ Jim Rohn,
199:Genius is the ability to renew one's emotions in daily experience. ~ Paul Cezanne,
200:Know and watch your heart. It's pure but emotions come to colour it. ~ Ajahn Chah,
201:love and hate are very close emotions, both intense and consuming ~ Aleatha Romig,
202:Middle age: when you begin to exchange your emotions for symptoms. ~ Irvin S Cobb,
203:Our most important thoughts are those that contradict our emotions. ~ Paul Val ry,
204:Systems of morals are only a sign-language of the emotions. ~ Friedrich Nietzsche,
205:That’s another thing about the emotions: they make us take sides. ~ Frans de Waal,
206:There comes a point where emotions must give way to objective facts. ~ Max Brooks,
207:…to know how to think with emotions and to feel with intellect… ~ Fernando Pessoa,
208:When I film, there are no emotions. That would be the last thing. ~ Werner Herzog,
209:when we are in pain and fear, anger and hate are our go-to emotions. ~ Bren Brown,
210:Emotions for God that do not spring from seeing God cannot honor God. ~ John Piper,
211:Facts tell but emotions sell, and most sales happen through emotion. ~ Brian Tracy,
212:Love and hate are very close emotions, both intense and consuming. ~ Aleatha Romig,
213:...men aren't in touch with their emotions, and don't share enough [?] ~ Meg Cabot,
214:Poetry is the outcome of emotions recollected in tranquility. ~ William Wordsworth,
215:Speech is a rolling press that always amplifies one's emotions. ~ Gustave Flaubert,
216:The value of emotions comes from sharing them, not just having them. ~ Simon Sinek,
217:Words are easy to say, but emotions betray the best intentions. ~ Sherrilyn Kenyon,
218:You are not your emotions,you have emotions,and you can master them. ~ John Lennon,
219:You'll just never know...so many emotions I choose not to show.. ~ Albert Einstein,
220:a successful politician does not have convictions; he has emotions. ~ Ellen Glasgow,
221:Do not let emotions fluctuate with the up and down of your capital. ~ Michael Covel,
222:Emotions are the glue that holds the cells of the organism together. ~ Candace Pert,
223:Good leaders know when to display emotions and when to delay them. ~ John C Maxwell,
224:He owned his emotions without missing a beat. Damn, he was perfection. ~ Jaymin Eve,
225:It is the emotions to which one objects in Germany most of all. ~ Franz Grillparzer,
226:Learn to use your emotions to think, not think with your emotions ~ Robert Kiyosaki,
227:Love, the simplest, strongest, and most unforgiving of all emotions. ~ Stephen King,
228:The emotions of man are stirred more quickly than man’s intelligence. ~ Oscar Wilde,
229:The longer I live, the less I trust ideas, the more I trust emotions. ~ Louis Malle,
230:There are few things we can control; our emotions are not among them. ~ Lee Gutkind,
231:The reason is, and by rights ought to be, slave to the emotions. ~ Bertrand Russell,
232:They say I have no emotions, but I'm excited even if you can't see it. ~ Tim Duncan,
233:when your emotions are in motion, take a break and ponder! ~ Ernest Agyemang Yeboah,
234:Where common sense gets thrown out and emotions rule, trouble follows. ~ C J Archer,
235:Emotions are the interaction of thoughts and of sensations in the body. ~ Tara Brach,
236:Emotions, or the lack of them, must be shared without fear of reprisal. ~ Jamie Beck,
237:followed a step behind. My thoughts churned as my emotions seesawed ~ Maria V Snyder,
238:I am not minimizing emotions. Emotions are an important part of life. ~ Gary Chapman,
239:If you cannot control your emotions, you cannot control your money. ~ Warren Buffett,
240:Some things are too big to be seen; some emotions too huge to be felt. ~ Neil Gaiman,
241:the emotions at death, as at birth, are instinctive and primitive. ~ Margaret Millar,
242:The emotions in a song - the anger, aggression - have got to be legitimate. ~ Eminem,
243:values the child’s negative emotions as an opportunity for intimacy ~ John M Gottman,
244:We have the choice to choose how we're going to educate our emotions. ~ David Brooks,
245:When I passed the age of 50, I learned how to control my emotions. ~ Mahmoud Darwish,
246:Will machines destroy emotions or will emotions destroy machines? ~ Bertrand Russell,
247:Animals too experience sorrow, love, anger and other emotions. ~ Mata Amritanandamayi,
248:Deep down inside we're all the same. We all have the same emotions. ~ Michael Jackson,
249:Emotions rolled around inside me like bits of glass in a kaleidoscope. ~ Rick Riordan,
250:Learn how to control your emotions and don't let them control you. ~ Kaiylah Muhammad,
251:men don’t always understand a woman’s emotions and how we deal with things. ~ E N Joy,
252:Positive and negative emotions cannot occupy the mind at the same time. ~ Tim Sanders,
253:That's all drugs and alcohol do, they cut off your emotions in the end. ~ Ringo Starr,
254:The greatest Enemies of the Equity investor are Expenses and Emotions. ~ John C Bogle,
255:hate is the most useless of all emotions. Success is the best revenge. ~ Michael Scott,
256:how to govern our emotions, how to engage with our society, how to live. ~ Jules Evans,
257:I could work out a lot of my emotions by going to class and dancing. ~ Suzanne Farrell,
258:I had no emotions left: I was a candle that'd burned all the way down. ~ Rahul Kanakia,
259:I'm British. I don't really have access to my emotions on a daily basis. ~ John Oliver,
260:It was not polite for a Temujai general to allow his emotions to show. ~ John Flanagan,
261:It wasn't about me trying to lose weight. It was all about emotions. ~ Candace Cameron,
262:I was blind to the truth. Emotions do that. They make you a fool. ~ Kate Avery Ellison,
263:Learn to use your emotions to think, not think with your emotions. ~ Robert T Kiyosaki,
264:Makes no sense that we only have one heart to contain all these emotions.. ~ Nina Lane,
265:My mind moves very fast. I go through a lot of moods and emotions. ~ Theophilus London,
266:One of the best ways of repressing emotions is artificial certainty. ~ Stefan Molyneux,
267:Really, he has only two emotions: sleeping and adrenaline overdrive. ~ Neal Stephenson,
268:There is a possibility for change because all emotions are fleeting. ~ Matthieu Ricard,
269:We have so much sex in our media that's disassociated from emotions. ~ Natalie Portman,
270:When people have similar emotions, their faces also look similar! ~ Mehmet Murat ildan,
271:You’re sparse.” “Sparse?” “You’re rake thin with obese emotions.” His ~ Suanne Laqueur,
272:Your intellect may be confused, but your emotions will never lie to you. ~ Roger Ebert,
273:As foreign minister I cannot allow myself to be guided by emotions. ~ Guido Westerwelle,
274:Be a flame of positive emotions and you will never be without a friend. ~ Robert Greene,
275:Don't impose your will through manipulation of aggressive emotions and actions. ~ Laozi,
276:Every artist is supposed to get emotional. You're painting pictures of emotions. ~ Wale,
277:honestly, there is no better way to explore your emotions than with poetry. ~ Jay Asher,
278:If it is reason that forms man then it is the emotions that guide her. ~ Henri Rousseau,
279:If only my emotions would understand the importance of excellent timing. ~ Tahereh Mafi,
280:If you don't deal with your emotions, one day your emotions will deal with you. ~ J Ivy,
281:If you want to control your emotions, you have to control your thoughts. ~ Sherry Argov,
282:Measure your emotions. You don't need an atomic explosion for a minor point. ~ Jim Rohn,
283:My faith helps me overcome such negative emotions and find my equilibrium. ~ Dalai Lama,
284:Positive and negative emotions cannot occupy the mind at the same time. ~ Napoleon Hill,
285:Presenting emotions as facts-which they are-affords a fragile defense. ~ Lionel Shriver,
286:The greatest Enemies of the Equity investor are Expenses and Emotions. ~ Warren Buffett,
287:weather is the earth’s emotions. she is obviously enraged. – sentient ~ Nayyirah Waheed,
288:When I repress my emotions,
my stomach keeps score … 1 —JOHN POWELL ~ Melody Beattie,
289:Because in the end it is our emotions that make us weak, not our actions. ~ Tahereh Mafi,
290:But interpreting other people’s emotions placed me on dangerous ground. ~ Debbie Herbert,
291:Control your thoughts and you can control your emotions. Do you trust me? ~ Louise Penny,
292:Fear, worry, and anger. All emotions that blocked a man from hearing God. ~ Beth Wiseman,
293:I can control my passions and emotions if I can understand their nature ~ Baruch Spinoza,
294:I felt a lump rise in my throat and looked away. Damn my feminine emotions. ~ Amy Harmon,
295:If you carry around anger and ugly emotions it will show on your face. ~ Andie MacDowell,
296:I’m going to tell you something: thoughts are never honest. Emotions are. ~ Albert Camus,
297:I wondered if Grover could still read my emotions, mixed up as they were. ~ Rick Riordan,
298:Just like children, emotions heal when they are heard and validated. ~ Jill Bolte Taylor,
299:Oh you know me. I have no emotions. I'm a robot. Or a nun. A robot nun. ~ David Nicholls,
300:Our emotions act like a filter through which we see the rest of the world. ~ Miguel Ruiz,
301:People love to see reactions, they love to see emotions that come about. ~ LaToya London,
302:People's lives are forever controlled by two emotions: fear and greed. ~ Robert Kiyosaki,
303:Poor Faulkner. Does he really think big emotions come from big words? ~ Ernest Hemingway,
304:Purusing peace means rising above one's own wants, needs, and emotions. ~ Benazir Bhutto,
305:Some things are too big to be seen; some emotions are too huge to be felt. ~ Neil Gaiman,
306:Thank God I have music to vent my emotions. I'd be in a prison if I didn't. ~ Paula Cole,
307:The first step toward spiritual growth is to become aware of your emotions. ~ Gary Zukav,
308:There are times when you must stop analyzing and depend on your emotions. ~ Robert Bloch,
309:There will never come a time when I will be able to resist my emotions. ~ Louise Erdrich,
310:Your emotions are making it difficult for you to accept hard decisions. ~ John C Maxwell,
311:A genuine leader will never exploit your emotions or your pocketbook. ~ Eugene H Peterson,
312:Badass Russians only have three emotions: revenge, depression, and vodka. ~ Larry Correia,
313:Flowers are restful to look at. They have neither emotions nor conflicts. ~ Sigmund Freud,
314:If we define value as emotions - and emotional engagement...i.e. love! ~ Martin Lindstrom,
315:Life is a fierce duel with emotions and a slow war with psychology. ~ Richelle E Goodrich,
316:Allow a person to affect your emotions and your judgment suffered, always. ~ Sophie Hannah,
317:Because of his hormones, he only has three emotions: crabby, hungry, horny. ~ Sherry Argov,
318:If the emotions are free the intellect will look after itself ~ Alexander Sutherland Neill,
319:If you take control of your behavior, your emotions will fall into place. ~ John C Maxwell,
320:I love the swing and swirl of words as they tangle with human emotions. ~ James A Michener,
321:Life is a myriad of emotions ever changing like seasons in the wind. ~ Sheila Renee Parker,
322:Music is not sound. Music is using sound to organize emotions in time. ~ Krystian Zimerman,
323:People’s lives are forever controlled by two emotions: fear and greed. ~ Robert T Kiyosaki,
324:people who can’t control their emotions are not valuable allies in battle. ~ Heather Lyons,
325:Revenge is the easiest of emotions to understand and to manipulate. ~ David Anthony Durham,
326:What was it about him that made my emotions crash on top of me all at once? ~ Ilana Waters,
327:Your thoughts inspire emotions that inspire action that forms your “reality. ~ Jen Sincero,
328:Beautiful writing isn't about the words we use. It's about the emotions we evoke. ~ Unknown,
329:Emotions didn’t follow rules, so they were scary and therefore suppressed. ~ Laura Bradbury,
330:Grieving isn’t about forgetting. It’s about releasing emotions and moving on. ~ Elliott Kay,
331:It is shaming sometimes, how the body will not, or cannot, lie about emotions. ~ Ian McEwan,
332:Our emotions Are only “incidents” In the effort to keep day and night together. ~ T S Eliot,
333:Rather than being your thoughts and emotions, be the awareness behind them. ~ Eckhart Tolle,
334:Rationality was returning to deal with the mess that emotions had created. ~ Graeme Simsion,
335:REBT’s Insight No. 1 holds that you have both healthy and unhealthy emotions ~ Albert Ellis,
336:Remain a witness to your emotions as if from a great distance an eagles eye view ~ Rajneesh,
337:Sometimes strong tastes fit strong emotions, and this was one of those times. ~ Neil Gaiman,
338:The loss of a child exploits the emotions of each individual it encounters. ~ Asa Don Brown,
339:True love is about being able to accept raw emotions, no matter how difficult. ~ Beth Ditto,
340:Unrealistic expectations are often the seeds of bitterly stuffed emotions. ~ Lysa TerKeurst,
341:Well chosen words mixed with measured emotions is the basis of affecting people. ~ Jim Rohn,
342:A reader's emotions can be sparked with few words. That's the power of dialogue. ~ Sol Stein,
343:By experiencing your emotions somatically, there is no boogie man to scare you. ~ Gary Zukav,
344:Emotions have no place in business, unless you do business with them. ~ Friedrich Durrenmatt,
345:I don't want to be courageous, my emotions are against it; I want to be happy ~ Jack Kerouac,
346:I try to always be in touch with my emotions so that I'm mentally clear. ~ Kristin Cavallari,
347:No matter the situation, never let your emotions overpower your intelligence. ~ Jean Houston,
348:old emotions like old families have intermarried and have many connections. ~ Virginia Woolf,
349:Our emotions are not transformed by trying harder, but by seeing more clearly. ~ Mike Bickle,
350:Rational thoughts never drive people's creativity the way emotions do. ~ Neil deGrasse Tyson,
351:The only faithfulness people have is to emotions they're trying to recapture ~ Norman Mailer,
352:Transient emotions are lower emotions. Lasting emotions are higher emotions. ~ G I Gurdjieff,
353:When I was growing up, the top movies dealt with grown-up, complex emotions. ~ John Slattery,
354:While my brain is fuzzy, my emotions are clear, Josie. I know I loved you. ~ Rebecca Zanetti,
355:Actors are professionals who deal with people's emotions and their thoughts. ~ Park Chan wook,
356:An ominous sandstorm was developing somewhere on the plane of his emotions. ~ Haruki Murakami,
357:Emotions are the colors of the soul—they are spectacular and incredible. ~ William Paul Young,
358:Emotions drive behavior- Every decision is an emotional decision at some level. ~ James Clear,
359:Hate and love are very similar emotions. The opposite of love is you don't care. ~ Kanye West,
360:I don't think I have a sad life. I just talk about all my feelings and emotions. ~ Jhene Aiko,
361:Poetry is on earth to make you serene, not corrupt your mind, thoughts,or emotions ~ Lisa See,
362:"Rather than being your thoughts and emotions, be the awareness behind them." ~ Eckhart Tolle,
363:She says sometimes you have to scream out emotions; if you don't, they'll fester. ~ Jenny Han,
364:The combination of experiences and emotions you have felt are never repeated. ~ Robert Greene,
365:The Expression of the Emotions in Man and Animals, Charles Darwin ~ Jeffrey Moussaieff Masson,
366:The proper place for liberality is in the realm of the emotions. ~ Johann Wolfgang von Goethe,
367:When you're eighteen your emotions are violent, but they're not durable. ~ W Somerset Maugham,
368:Women do not think with logic and discretion but with emotions of the heart ~ Cassandra Clare,
369:A dog is a great thing for a kid to have. It's like a bicycle but with emotions. ~ Trevor Noah,
370:But the rational mind usually doesn't decide what emotions we "should" have ! ~ Daniel Goleman,
371:Dare to tell the smallest of stories If you want to generate large emotions. ~ William Zinsser,
372:Dare to tell the smallest of stories if you want to generate large emotions. ~ William Zinsser,
373:Feel your emotions,
Live true your passions,
Keep still your mind. ~ Geoffrey M Gluckman,
374:Fine. Be mad. Take it out on me. I'm planning to take out my emotions on you. ~ Laurelin Paige,
375:I am not an emotional type of guy. But I follow my emotions more than my logic. ~ Bishop Nehru,
376:I grew up in a culturally radical home, where strong emotions were forbidden. ~ Lars von Trier,
377:In healthy individuals, emotions don't distort rationality, they enhance it! ~ Andy Hargreaves,
378:In the journey of life, emotions make great companions but terrible leaders. But ~ Judah Smith,
379:It’s disturbing to see him like this, behaving as though he might have emotions. ~ Holly Black,
380:One may not regard the world as a sort of metaphysical brothel for emotions. ~ Arthur Koestler,
381:Painting is the passage from the chaos of the emotions to the order of the possible. ~ Balthus,
382:Peace is letting it be. Letting life flow, letting emotions flow through you. ~ Kamal Ravikant,
383:Ronan was angry-every one of his emotions that wasn't happiness was anger. ~ Maggie Stiefvater,
384:Suspending judgment of emotions allows them to run their course and vanish. ~ Travis Bradberry,
385:The two greatest enemies of the equity fund investor are expenses and emotions. ~ John C Bogle,
386:Use your unconscious mind to read other people's intents, emotions, and desires. ~ Nick Morgan,
387:We've got paleolithic emotions, medieval institutions, and god-like technologies. ~ E O Wilson,
388:You don't have to sleep with someone, you can be unfaithful with your emotions. ~ Marian Keyes,
389:Animals do have emotion. But fear tends to be one of the most primal emotions. ~ Temple Grandin,
390:Armand Gamache found murderers by following the trail of rancid emotions. Beside ~ Louise Penny,
391:Emotions were like wild horses and it required wisdom to be able to control them ~ Paulo Coelho,
392:For better or worse, intelligence can come to nothing when emotions hold sway. ~ Daniel Goleman,
393:Hope is the crystal meth of emotions. It hooks you fast and kills you hard. ~ Jennifer Donnelly,
394:Human emotions are so foolish to them, and human minds and hearts so fragile. ~ Cassandra Clare,
395:If we are deprived of our just due, we naturally experience emotions of anger. ~ Smiley Blanton,
396:I guess every actor has certain emotions they can access easier than others. ~ William Mapother,
397:In the world of money and investing, you must learn to control your emotions. ~ Robert Kiyosaki,
398:I want ... to consort with people whose emotions are not ... cold and standoffish. ~ Alan Watts,
399:Parents are the barometers of emotions for children and it has a domino effect. ~ Cecelia Ahern,
400:whatever,” she says. “There’s beauty in feeling an entire spectrum of emotions ~ Winter Renshaw,
401:when it comes to money, high emotions tend to lower financial intelligence. ~ Robert T Kiyosaki,
402:When our emotions are engaged, we often have trouble seeing things as they are. ~ Robert Greene,
403:You see, I think negative emotions are always trumped by positive emotions. ~ Leonardo DiCaprio,
404:Emotions are like waves. Watch them disappear in the distance on the vast calm ocean. ~ Ram Dass,
405:"Emotions are physical. Our bodies are the only place they can ever be found." ~ Raphael Cushnir,
406:Emotions will either serve or master, depending on who is in charge." — Jim Rohn ~ Stephen Guise,
407:Hope, perhaps the most dangerous of all emotions and perhaps the most necessary. ~ Robert Ludlum,
408:hysteria," a term used for women who exhibited sexual desire and strong emotions. ~ Mia Sheridan,
409:It is not rational arguments but emotions that cause belief in a future life. ~ Bertrand Russell,
410:Letters, like compilation tapes, were really vehicles for unexpressed emotions. ~ David Nicholls,
411:The greatest enemies of success and happiness are negative emotions, of all kinds. ~ Brian Tracy,
412:The practice is compassionate inquiry into our moods, our emotions, our thoughts. ~ Pema Ch dr n,
413:True. I’ve no formula I can work out for certain… emotions I feel around you. ~ Kerri Maniscalco,
414:What is the use of a realization that fails to reduce your disturbing emotions? ~ Guru Rinpoche,
415:and isn’t embarrassment one of those hot forbidden emotions we love to play with? ~ Dossie Easton,
416:An occasional foray into negative emotions makes feeling normal that much sweeter. ~ Brandon Mull,
417:Choose thoughts that give you the emotions of being alive and excited about life. ~ Bryant McGill,
418:Either way, emotions aren't a sign of weakness, but a sign of strength and passion. ~ Demi Lovato,
419:Emotions are the sums created by details, whether those details are true or not. ~ Terry Goodkind,
420:Facts are important to me, not emotions. I would caution against speculation. ~ Alexander Lebedev,
421:I don't work off lights and angles; I work off emotions. A mood that I create. ~ Terry Richardson,
422:I hold no emotions while I am in there... in there it is just calm and creative. ~ Conor McGregor,
423:I'm a big music person. I compare a lot of my emotions to how something sounds. ~ Analeigh Tipton,
424:Our emotions
Are only “incidents”
In the effort to keep day and night together. ~ T S Eliot,
425:Power is emotionless; yet one with personal power will experience more emotions. ~ Frederick Lenz,
426:Stay away from people who drive your emotions crazily. Find a better company! ~ Israelmore Ayivor,
427:Stoicism is about the *domestication* of emotions, not their elimination. ~ Nassim Nicholas Taleb,
428:There's a thin line between love and hate. Maybe you're confusing your emotions. ~ Simone Elkeles,
429:Thoughts, words, emotions & deeds not coming from love are likely coming from fear. ~ Allan Lokos,
430:Vulnerability is the core of all emotions and feelings. To feel is to be vulnerable. ~ Bren Brown,
431:What shows up in our lives is a direct reflection of our inner thoughts and emotions. ~ Pam Grout,
432:When entertainment works the best, you're creating an apparatus to convey emotions. ~ John Ridley,
433:Your eyes are personal grenades that have the power to detonate people's emotions. ~ Leil Lowndes,
434:Your Monday is not going to be like Saturday; the emotions are going to be different. ~ Jean Grae,
435:Dealing with these emotions as an actress is like being a boxer put into the ring. ~ Nicole Kidman,
436:Emotions are not tools of cognition. They tell you nothing about the nature of reality. ~ Ayn Rand,
437:Engage your emotions at work. Your instincts and emotions are there to help you. ~ Richard Branson,
438:It is when we lose control that we repress the emotions, not when we are in control. ~ Miguel Ruiz,
439:Many strong emotions are actually intricate tapestries woven of various strands. ~ Sharon Salzberg,
440:The cerebellum," she remarked, "is not infrequently the seat of literary emotions, ~ Edith Wharton,
441:Words and emotions are simple currencies. If we inflate them, they lose their value, ~ Jess Walter,
442:You are the observer who watches your emotions as they push, pull and stretch you. ~ Bryant McGill,
443:All Profound things, and emotions of things are preceded and attended by Silence. ~ Herman Melville,
444:Animators can only draw from their own experiences of pain and shock and emotions. ~ Hayao Miyazaki,
445:A person whose mind is distracted Dwells between the fangs of afflictive emotions. ~ Dalai Lama XIV,
446:Emotions of the sould should be watched, regulary examined, and kept well balanced. ~ Roger N Walsh,
447:For better or worse, intelligence can come to nothing when the emotions hold sway. ~ Daniel Goleman,
448:He closed his eyes for a moment and tasted the emotions before they slipped away. ~ William Lashner,
449:He says unpleasant emotions will pass through me faster if I name them and feel them. ~ Kelly Harms,
450:I don't experience "emotions" then "analyze" them; they always reach me pre-analyzed. ~ Monica Youn,
451:I think that emotions affect you as much as x-rays and vitamins and car crashes. ~ Douglas Coupland,
452:I think, you know, I'm German, and um, probably not very expressive in my emotions. ~ Tim Heidecker,
453:Love and hate are complicated emotions," Aiden said. "Sometimes they're the same. ~ Barbara Freethy,
454:Meditation is about cultivating constructive emotions, like altruism, compassion. ~ Matthieu Ricard,
455:Music is powerful; it transforms emotions and experiences into something tangible. ~ Michelle Madow,
456:She was wearing enough eyeliner to black out the finer points of most emotions. ~ Maggie Stiefvater,
457:The human emotions are worthy of nothing when our existence has no realistic value. ~ M F Moonzajer,
458:We mortals can be fools, especially when mortal emotions rule over cool reason. ~ Philip G Zimbardo,
459:Writing helps me process things, but these emotions are too much, too foreign. And ~ Katherine Reay,
460:Being silent for a while is good. Words can't really express a person's emotions. ~ Andrei Tarkovsky,
461:Being silent for a while is good. Words can’t really express a person’s emotions. ~ Andrei Tarkovsky,
462:Guarding one’s thoughts always presented fewer challenges than guarding one’s emotions. ~ Jo Goodman,
463:I'm compelled and dedicated to transmitting emotions and I care for very little else. ~ Sidney Nolan,
464:It is very difficult to accept in others emotions you cannot accept in yourself. ~ Nathaniel Branden,
465:My touchstone is just fear and anxiety and I know a lot about those two awful emotions. ~ Chris Pine,
466:Push away the past, that vessel in which all emotions curdle to regret. ~ Chitra Banerjee Divakaruni,
467:Will you pack up all your cold-boiled emotions, and do what the hell you are told? ~ Dorothy Dunnett,
468:You have to stay focused out there and you can't get caught up in your emotions. ~ Joanne Calderwood,
469:Because I do actually believe that many illnesses are the result of repressed emotions ~ Paulo Coelho,
470:disturbances of the mind and emotions fade away, and we are able to see true reality. ~ B K S Iyengar,
471:Emotions enthrall, but change, and as such have the ability to disrupt and destroy. ~ Donna Lynn Hope,
472:Ethan wondered if it was the first time any of his emotions had ever felt free. ~ Catherine Ryan Hyde,
473:For a moment the visible world faded away, and memories and emotions alone seemed real. ~ E M Forster,
474:Had I left those images hidden in the emotions, I might have been torn to pieces by them. ~ Carl Jung,
475:He kept his emotions locked away behind a wall, which made him a wonderful negotiator. ~ Paula McLain,
476:People in love were happy because being in love blocked all the other emotions out. ~ Katherine Heiny,
477:Poetry uses language to create a music borne inside human experiences and emotions. ~ Pattiann Rogers,
478:Regret and guilt are useless emotions that hold ye in a past that’s already gone . . . ~ Lynsay Sands,
479:Remember that in the end, the universe responds to our emotions, not to our words. ~ Stephen Richards,
480:She would not be dominated by weak emotions. She was a nurse and a Christian woman. ~ James D Shipman,
481:The emotions may be endless. The more we express them, the more we may have to express. ~ E M Forster,
482:The question is, are we using our emotions to entangle ourselves or to liberate ourselves? ~ Sadhguru,
483:There is a full spectrum of human emotions and when we numb the dark, we numb the light. ~ Bren Brown,
484:There may be some truth in that idea houses absorb the emotions that are spent in them ~ Stephen King,
485:The very purpose of meditation is to discipline the mind and reduce afflictive emotions. ~ Dalai Lama,
486:Thoughts, words, emotions & deeds not coming from love are likely coming from fear. ~ Allan Lokos,
487:What often seemed like meanness or coldness was really fear of emotions and intimacy. ~ Bob Colacello,
488:But sorry is the Kool-Aid of human emotions. [...] True sorrow is as rare as true love. ~ Stephen King,
489:Fear is the most absorbing and luxurious of emotions. One forgets all else if one is afraid. ~ Various,
490:Feelings arise when emotions penetrate our consciousness, and we become aware of them. ~ Frans de Waal,
491:I always channel my emotions into my work. That way, I don't hurt anyone but myself. ~ Suzanne Collins,
492:I’m not adorable,” Wade protested. “I am manly and grizzled and have no emotions. None. ~ Molly Harper,
493:Love is a seeking for mutual possession. ~ Sri Aurobindo, The Synthesis Of Yoga, The Godward Emotions,
494:Stories can be a jumping-off point to access the emotions and the sensations in the body. ~ Tara Brach,
495:The birth of my sons. The birth of new emotions...what a privilege. What a blessing. ~ Elle Macpherson,
496:What makes and experience a memory is when we share with someone, the emotions we felt ~ Jeremy Aldana,
497:A popular evangelist reaches your emotions. A true prophet reaches your conscience. ~ Leonard Ravenhill,
498:A work of art is a world in itself reflecting senses and emotions of the artist's world. ~ Hans Hofmann,
499:Contrast of emotions is definitely something interesting that you like to do as an actor. ~ Alfie Allen,
500:Emotions kick up. You try not to kick things up, but you go through things you can't help. ~ Tom Cruise,
501:Every work of art is the child of its time, often it is the mother of our emotions. ~ Wassily Kandinsky,
502:He had fallen in love with her emotions, and that was a very profound feeling indeed. ~ Fran ois Lelord,
503:I don't think you learn how to act. You learn how to use your emotions and feelings. ~ Marion Cotillard,
504:I feel bad for men in our culture. I think we do everyone a disservice by hiding our emotions. ~ RuPaul,
505:If painting doesn't offer a way to dream and create emotions, then it's not worth it. ~ Pierre Soulages,
506:If we just wanted positive emotions, our species would have died out a long time ago. ~ Martin Seligman,
507:Our language for describing emotions is very crude... that's what music is for, I guess. ~ Ben Goertzel,
508:Scholastics called the “irascible” (averting) and “concupiscible” (attracting) emotions. ~ Peter Kreeft,
509:The thoughts, beliefs, and emotions we don’t consciously reject, we unconsciously accept. ~ Jen Sincero,
510:To express the emotions of life is to live. To express the life of emotions is to make art. ~ Jane Heap,
511:Without the aid of trained emotions the intellect is powerless against the animal organism. ~ C S Lewis,
512:Your own music comes out of your head and emotions, but it's not etched in your system. ~ Keith Jarrett,
513:A body is merely a vehicle. The deepest emotions are experienced through the soul. ~ Alexandra Adornetto,
514:Art is about trying new things, exploring the world and capturing those emotions" -Riley ~ Jen Petro Roy,
515:By nature, most people are controlled by their emotions. They feel sad, so they look sad. ~ Gary Chapman,
516:Curiosity is what keeps you working steadily, while hotter emotions may come and go. ~ Elizabeth Gilbert,
517:For me, the bulimia was about stuffing my emotions. So I stopped suppressing my feelings. ~ Cheryl James,
518:Healing is a delicate process. It can't be interrupted or influenced by erratic emotions. ~ Tahereh Mafi,
519:Human beings have a demonstrated talent for self-deception when their emotions are stirred. ~ Carl Sagan,
520:I' don't really understand people who are in love , It's difficult to display your emotions. ~ Ai Yazawa,
521:i' don't really understand people who are in love . it's difficult to display your emotions. ~ Ai Yazawa,
522:I get fired up when emotions are involved. I think it pulls a little bit of extra out of me. ~ Jon Jones,
523:It is when we lose control that we repress the emotions, not when we are in control. ~ Miguel Angel Ruiz,
524:Mareena is impressed, but she keeps her emotions in check. She is cold and unfeeling. ~ Victoria Aveyard,
525:Music is my enchanter, the seducer of my emotions, the fire and ice that moves me. ~ Richelle E Goodrich,
526:No book or expert can protect us from the range of painful emotions that make us human. ~ Harriet Lerner,
527:So long as we are under the control of disturbing emotions, real happiness is hard to find. ~ Dalai Lama,
528:(The bad thing about having emotions is, you know, OH SHIT WHAT THE HELL HAPPENED TO ME.) ~ Martha Wells,
529:trained the emotions to send the right signals and to be sensitive to their subtle calls. ~ David Brooks,
530:What are emotions exactly?' Lutta asked. 'Silly feelings that get in the way of actions. ~ Kathryn Lasky,
531:You have to be a little aware of the emotions of the people who have invested with you. ~ Walter Schloss,
532:A literary critic should have no emotions except those immediately provoked by a work of art. ~ T S Eliot,
533:Because people are more than emotions. People have thoughts and reasons for doing things ~ Veronica Rossi,
534:But emotions when based on valued things can be a faithful and consistant sum of truths. ~ Terry Goodkind,
535:Gratitude is one of the least articulate of the emotions, especially when it is deep. ~ Felix Frankfurter,
536:He observed confusion and chaos, which I call living by one's emotions instead of one's mind. ~ Ana s Nin,
537:I am not going to speculate about the emotions that might be involved in avian infidelity. ~ Tim Birkhead,
538:I am the wealthiest man, not just in Europe, but in the whole world. I collect emotions. ~ Vladimir Putin,
539:I choose not to give energy to the emotions of revenge, hatred or the desire to subjugate. ~ Rosanne Cash,
540:I love writing. I love the swirl and swing of words as they tangle with human emotions ~ James A Michener,
541:It's very important to keep the emotions grounded, to keep the characters in some real place. ~ Marc Webb,
542:Man is mostly a collection of emotions, most of which he would do better not to be feeling. ~ Neel Burton,
543:Mobs in their emotions are much like children, subject to the same tantrums and fits of fury. ~ Euripides,
544:Television can stir emotions, but it doesn't invite reflection as much as the printed page. ~ Bill Moyers,
545:When we succeed in surviving strong emotions, we experience a more solid peace of mind. ~ Thich Nhat Hanh,
546:And honestly, there is no better way to explore your emotions than with poetry. Or audiotapes. ~ Jay Asher,
547:Because people are more than emotions. People have thoughts and reasons for doing things. ~ Veronica Rossi,
548:But you know what, it's time for me to stop putting other people's emotions ahead of my own. ~ Ned Vizzini,
549:Don’t ever be sorry for following your dream. Of all emotions, regret is the most futile. ~ Patrick Taylor,
550:Each man must grant himself the emotions that he needs and the morality that suits him. ~ Remy de Gourmont,
551:Each man must grant himself the emotions that he needs and the morality that suits him. ~ R my de Gourmont,
552:have to write about emotions and feelings helped me understand how I felt and why. ~ Bessel A van der Kolk,
553:I love writing. I love the swirl and swing of words as they tangle with human emotions. ~ James A Michener,
554:In short, you have only your emotions to sell. This is the experience of all writers. ~ F Scott Fitzgerald,
555:It's important to feel and to be connected to your emotions, whichever way they play out. ~ Patrick Fabian,
556:The audience likes their emotions to be touched. They want to laugh and cry and feel good. ~ Magic Johnson,
557:The waters of her emotions ran deep, and he was only privy to the splashes on the surface. ~ Travis Luedke,
558:The world is ruled, and the destiny of civilization is established, by the human emotions. ~ Napoleon Hill,
559:Trump's inability to control his own emotions is standing between himself and the presidency. ~ Chuck Todd,
560:What is poetry? The suggestion, by the imagination, of noble grounds for the noble emotions. ~ John Ruskin,
561:You're in bad shape when your emotions force you into acts which you know are foolish. ~ Robert A Heinlein,
562:Your emotions are the slaves to your thoughts, and you are the slave to your emotions. ~ Elizabeth Gilbert,
563:Each man must grant himself the emotions that he needs and the morality that suits him. ~ R my de Gourmont,
564:Emotions are like passing storms, and you have to remind yourself that it won't rain forever. ~ Amy Poehler,
565:Emotions are like passing storms, and you have to remind yourself that it won’t rain forever. ~ Amy Poehler,
566:Emotions Revealed: Recognizing Faces And Feelings To Improve Communication And Emotional Life. ~ Paul Ekman,
567:He was instantly cool and elegant, all true emotions placed in an undisclosed location. ~ Maggie Stiefvater,
568:I do try to experience the emotions as they come, but sometimes it becomes just too much. ~ Tyler Blackburn,
569:It's funny how seeing another person hurt can break you down faster than your own emotions. ~ Suzanne Young,
570:Like a book that’s never read, the emotions are lost unless given weight and breath and voice. ~ Emma Scott,
571:My emotions lose their force when I endeavor to interpret them, and my words seem very inept. ~ Pierre Loti,
572:Our mind is continuously overflooded with ideas, emotions, sentiments.
By and by relax, be empty. ~ Osho,
573:Peace was the third emotion. Love. Hate. Peace. Three emotions made the ply of human life. ~ Virginia Woolf,
574:So much regret. Angry at myself, I shoved the feeling aside. Emotions would only weaken me. ~ Lori Brighton,
575:Too many emotions crowd through me, but there’s a little extra room for rage. Always has been ~ Celia Aaron,
576:Emotions reflect intentions. Therefore, awareness of emotions leads to awareness of intentions. ~ Gary Zukav,
577:Feelings are not just emotions that happen to you. Feelings are reactions you choose to have. ~ Wayne W Dyer,
578:I have been using art as a means to the emotions of life and reading into it the ideas of life. ~ Clive Bell,
579:i'm a slave to my emotions, to my likes, to my hatred of boredom, to most of my desires ~ F Scott Fitzgerald,
580:I'm British, so obviously I repress any powerful emotions of any kind in relation to anything. ~ John Oliver,
581:Literature could be said to be a sort of disciplined technique for arousing certain emotions. ~ Iris Murdoch,
582:my favourite emotions include 'brief calmness
in good weather' and 'i am the only person alive ~ Tao Lin,
583:The most functional way to regulate difficult emotions in love relationships is to share them. ~ Sue Johnson,
584:There is always something ridiculous about the emotions of people whom one has ceased to love. ~ Oscar Wilde,
585:Use your human intelligence in the best way you can; transform your emotions in a positive way. ~ Dalai Lama,
586:Yes, I do often write poems from the mind, but I hope I don't ignore feelings and emotions. ~ Anne Stevenson,
587:A frigid woman is never jealous, you simply haven't caught up yet on ordinary human emotions. ~ Graham Greene,
588:A simple change of scenery can bring about powerful shifts in the flow of time and emotions ~ Haruki Murakami,
589:But human beings are like that, she thought. We've replaced nearly all our emotions with fear. ~ Paulo Coelho,
590:But human beings are like that, she thought. We’ve replaced nearly all our emotions with fear. ~ Paulo Coelho,
591:Emotions are wild horses. It is not explanations that carry us forward, but our will to go on. ~ Paulo Coelho,
592:Emotions, he was certain, were unreliable and irrelevant to the labor of religious faith. ~ Michael D O Brien,
593:Feeling this way was a particular kind of horror, having the emotions without the memories. ~ Cassandra Clare,
594:I can tell by your eyes. You have very expressive eyes, Amery. Your emotions are right there. ~ Lorelei James,
595:I'm a slave to my emotions, to my likes, to my hatred of boredom, to most of my desires. ~ F Scott Fitzgerald,
596:Ivy would die for you, Rachel. Kisten won’t. Put your emotions where they will keep you alive. ~ Kim Harrison,
597:My intellect has always been more responsible than my emotions for how I respond to the world. ~ Suzanne Vega,
598:Obviously the imagination is fueled by emotions beyond the control of the conscious mind. ~ Joyce Carol Oates,
599:Stop letting people who do so little for you control so much of your mind, feelings and emotions ~ Will Smith,
600:The dominance of conclusions over arguments is most pronounced where emotions are involved. ~ Daniel Kahneman,
601:The emotions must be called upon to give feeling to the thought so that it will take form. ~ Charles F Haanel,
602:A film is like a battleground. It's love, hate, action, violence, death—In one word, emotions. ~ Samuel Fuller,
603:A simple change of scenery can bring about powerful shifts in the flow of time and emotions: ~ Haruki Murakami,
604:Building a good day is about making good choices involving our emotions, thinking, and behavior. ~ Mary Pipher,
605:Emotions weren't like washing. There was no call to peg them out for all the world to view. ~ Beryl Bainbridge,
606:Feelings and emotions are only the creation of mind and energy. Love is the creation of the soul. ~ Meher Baba,
607:If I'm on a bus and someone makes my blood boil, I'll pocket those emotions and put them in a song. ~ Jessie J,
608:I let all of my emotions out so she knew, without a doubt, without question, I was her Xander. ~ Ashlan Thomas,
609:Music is intended and designed for sentient beings that have hopes and purposes and emotions. ~ Jacques Barzun,
610:No matter who we are, no matter what our circumstances, our feelings and emotions are universal. ~ Josh Groban,
611:[On Katharine Hepburn's stage performance:] She ran the whole gamut of emotions, from A to B. ~ Dorothy Parker,
612:She didn't want to be liberated from her emotions, but to have their importance confirmed. ~ Jeffrey Eugenides,
613:The emotions attached to them were like sand castles in the tide, slowly washing out to sea. ~ Nicholas Sparks,
614:The more we ignore our emotions, the more likely they are to wield a powerful influence over us. ~ Chip Conley,
615:Thinking in terms of ideas destroys the power to think in terms of emotions and sensations. ~ Raymond Chandler,
616:We both know dad was my parental trash can, the fatherly receptacle on whom I dumped my emotions. ~ Anna Banks,
617:When you're in a race car, you're going through so many different emotions throughout that race. ~ Jeff Gordon,
618:But human beings are like that, she thought. We have replaced nearly all our emotions with fear. ~ Paulo Coelho,
619:economists can’t predict anything. They don’t realize how much we really are ruled by emotions. ~ Victor Methos,
620:Emotions are essential part of human intelligence. Without emotional intelligence, AI is incomplete. ~ Amit Ray,
621:Feel your emotions directly and selflessly, and let their power open you up. ~ Pema Chodron, Living Beautifully,
622:I care that you succeed and have a healthy life full of positive emotions and relationships. ~ Brendon Burchard,
623:I don't try and be dark, but there are obviously darker emotions that I want to capture sometimes. ~ Bruno Mars,
624:I love horror movies because they're really fun. They tap into those wonderful primal emotions. ~ Margot Kidder,
625:It's not always easy to be transparent about your emotions and sometimes the music can get heavy. ~ Frank Ocean,
626:I write about what I know and also what I don't understand. Emotions for what has transpired. ~ Lucrecia Martel,
627:Music just affects people's feelings. It brings out emotions in you and makes you happy and sad. ~ Selena Gomez,
628:My emotions are spiraling out of control. I never promised I would be logical at a time like this! ~ Sandy Hall,
629:The final test of a painting, theirs, mine, any other, is: do the painter's emotions come across? ~ Franz Kline,
630:The knowledge of the past stays with us. To let go is simply to release any images and emotions. ~ Alan W Watts,
631:When a man is prey to his emotions, he is not his own master, but lies at the mercy of fortune. ~ Irvin D Yalom,
632:Bigotry is literally the Twinkie of human emotions. Shit will survive the apocalypse.” I ~ Jennifer L Armentrout,
633:Drown

Overwhelmed by a sea of emotions.
Sometimes you have to drown
to learn how to swim. ~ R H Sin,
634:Emotions are the fuel and the mind is the pilot which together propel the ship of civilized progress. ~ Jim Rohn,
635:I feel that one of the hardest things in acting is the way you need to switch your emotions. ~ Abhishek Bachchan,
636:If you are asking a man to predict the current of a woman’s emotions, you are asking in vain. ~ Jonathan Renshaw,
637:Intellect is the virtue of ignoring one’s emotions’ attempt to contaminate one’s opinions. ~ Mokokoma Mokhonoana,
638:Music gets us in touch with our emotions in a way that's more intimate than any other art form. ~ Michael Franti,
639:Nothing is more perplexing to a man than the mental process of a woman who reasons her emotions. ~ Edith Wharton,
640:One sheds ones sickness in books- repeats and presents again ones emotions, to be master of them. ~ D H Lawrence,
641:Personal emotions should be carefully monitored. Emotional ties are to be exploited but never felt. ~ Matt Kindt,
642:Rushing emotions have no more real power to sweep you away than a tiny brook can move a boulder. ~ Vernon Howard,
643:She might have forgotten names and faces and people and events, but she hadn't forgotten emotions. ~ Anne Stuart,
644:Sometimes, you have to let emotions leave your heart. Laugh it all off, or it’ll consume you. ~ Claudia Y Burgoa,
645:Stop letting people who do so little for you control so much of your mind, feelings & emotions/ ~ Will Smith,
646:The great benefit of practicing mindfulness... is presence of mind within a storm of emotions. ~ Phillip Moffitt,
647:True freedom means freeing oneself from the dictates of the ego and its accompanying emotions. ~ Matthieu Ricard,
648:We exist in a bizarre combination of Stone Age emotions, medieval beliefs, and god-like technology. ~ E O Wilson,
649:Women are better than men in handling their emotions, that is why every happy girl is not happy. ~ M F Moonzajer,
650:All human actions are motivated at their deepest level by one of two emotions—fear or love. ~ Neale Donald Walsch,
651:Attachments stir the soul, ignite the emotions. Guard what moves you, reserving that for the truth. ~ Suhaib Webb,
652:But now her tears dried because so many terrible emotions and speculations demanded her attention. ~ Iris Murdoch,
653:Emotions are simply biological signals designed to nudge you in the direction of beneficial change. ~ Mark Manson,
654:Express your emotions in a multidimensional manner. Don’t just speak; act! Don’t just say; show! ~ Steve Maraboli,
655:Go to the Martin Beck Theatre and watch Katherine Hepburn run the gamut of emotions from A to B. ~ Dorothy Parker,
656:Healthy breathing is the key to eliminating these toxins and harmonising emotions. Neither ~ Sri Sri Ravi Shankar,
657:Human emotions are a gift from our animal ancestors. Cruelty is a gift humanity has given itself. ~ Thomas Harris,
658:Human emotions can be a powerful thing. They can make you see things in an entirely different light. ~ A G Howard,
659:I can feel every Shifter’s emotions except Daniel’s - the only one whose heart I long to know. ~ Rachel Hawthorne,
660:It's just that different emotions and perceptions demand different frequencies and intensities. ~ Christian Wiman,
661:Many philosophers also supposed a haptic aspect to emotions, approaching them as a variety of feeling ~ Anonymous,
662:Most of our problems are related to the mind, so we have to work to reduce our destructive emotions. ~ Dalai Lama,
663:Sadness comes long after all of the other, more difficult and destructive emotions have passed ~ Elin Hilderbrand,
664:Sex is always about emotions. Good sex is about free emotions; bad sex is about blocked emotions. ~ Deepak Chopra,
665:Some people love so hard that they can't control those emotions when they're at their deepest point. ~ Kevin Hart,
666:The knowledge of the past stays with us. To let go is simply to release any images and emotions. ~ Jack Kornfield,
667:We all produce excuses and negative emotions involuntarily. Guess what? That’s never going to change. ~ Anonymous,
668:while changing our emotions is quite hard, changing our perspective is actually relatively easy. ~ Dalai Lama XIV,
669:all emotions are derivations of five core feelings: happiness, sadness, anger, fear, and shame. ~ Travis Bradberry,
670:A person buying ordinary products in a supermarket is in touch with his deepest emotions. ~ John Kenneth Galbraith,
671:A woman did not feel jealousy if her emotions were not engaged. And a wise man did not let it fester. ~ C L Wilson,
672:Don’t worry. I always channel my emotions into my work. That way I don’t hurt anyone but myself. ~ Suzanne Collins,
673:I love books, and all the best ones are people analysing their own emotions. You can learn from that. ~ John Lydon,
674:Integration arises from intimacy with our emotions and our bodies, as well as with our thoughts. ~ Sharon Salzberg,
675:It was obvious that Rosie was confused by emotions, and I respected her attempt to overcome them. ~ Graeme Simsion,
676:Kindness is love in action, not feeling emotions or thoughts of empathy only. Kindness is doing! ~ Shannon L Alder,
677:The effective in art is what rapes the emotions of your audience without nourishing its values. ~ Lawrence Durrell,
678:The mind is pure and luminous by nature. It is defiled only by adventitious thoughts and emotions ~ Gautama Buddha,
679:A flood of emotions rushes into me. Pain and anger. Sadness and pity. But most surprising of all, hope. ~ Jay Asher,
680:Alternative descriptions of the same reality evoke different emotions and different associations. ~ Daniel Kahneman,
681:An obsession and over-investment in emotions fails us for the simple reason that emotions never last. ~ Mark Manson,
682:A notorious inability to express emotions makes human beings the only animals capable of suicide. ~ Alain de Botton,
683:But sometimes we do things that make no sense except in some arcane calculus hidden in our emotions. ~ Kevin Hearne,
684:Emotions can get in the way of truth-seeking. People do not process information in a neutral way. ~ Cass R Sunstein,
685:Empathy and emotions do not equate to knowledge or true understanding about others’ circumstances. ~ Howard Schultz,
686:Fear can't be reasoned with. Neither can hate. They're like love. They're almost identical emotions. ~ Rick Riordan,
687:Fear can’t be reasoned with. Neither can hate. They’re like love. They’re almost identical emotions. ~ Rick Riordan,
688:Human beings are not reasonable creatures. Instead of being ruled by logic, we are ruled by emotions. ~ Nicola Yoon,
689:I can only assume," said Jace, "that mortal emotions amuse you because you have none of your own. ~ Cassandra Clare,
690:Inner peace begins the moment you choose not to allow another person or event to control your emotions. ~ Anonymous,
691:It's funny how seeing another person hurt can break you down faster than your own emotions" -Audrey ~ Suzanne Young,
692:Margot? Sad?" Chris picks at her nails. "Margot doesn't have normal human emotions like the rest of us. ~ Jenny Han,
693:peace of mind continued to be threatened by a sense of ennui—that dreaded mire of the human emotions. ~ Amor Towles,
694:The essence of the religious emotions consists in the feeling of an absolute dependence. ~ Friedrich Schleiermacher,
695:The strangest and most fantastic fact about negative emotions is that people actually worship them. ~ P D Ouspensky,
696:We all have common emotions. And, and our experiences may not be all common but the emotions sure are. ~ Jeff Barry,
697:You don't have to work hard to bring emotions. It all just comes naturally, you're there living it. ~ Camilla Belle,
698:Doo-wop is special music to me because it's so straightforward and melody-driven and captures emotions. ~ Bruno Mars,
699:Emotions can become habits - she said haltingly as she wiped her eyes. But habits can be changed". ~ Debbie Macomber,
700:Even before Watergate and his resignation, Nixon had inspired conflicting and passionate emotions. ~ Stephen Ambrose,
701:God gave us emotions. Emotions allow us to feel as we experience life. Because we feel, we connect. ~ Lysa TerKeurst,
702:I'd skipped the crush kiddie pool and jumped right into the deep, shark infested ocean of emotions. ~ Kody Keplinger,
703:I have found that to love and be loved is the most empowering and exhilarating of all human emotions. ~ Jane Goodall,
704:Individuals who cannot master their emotions are ill-suited to profit from the investment process. ~ Benjamin Graham,
705:My relationship with him was defined by these complex emotions, this mixture of gratitude and resentment. ~ Otsuichi,
706:Other people’s emotions are not our jobs. We can’t both serve people and try to control their feelings. ~ Bren Brown,
707:Our emotions tell us what to value. They're like a little GPS system: Go that way. Don't go that way. ~ David Brooks,
708:Praise elevates our emotions: Worry, fear, and doubt cannot survive for long in an atmosphere of praise. ~ Anonymous,
709:The BIBLE redirects my will, cleanses my emotions, enlightens my mind, and quickens my total being ~ E Stanley Jones,
710:The more clearly you understand yourself and your emotions, the more you become a lover of what is. ~ Baruch Spinoza,
711:The reason I write is that I'm not in dialogue with my emotions; writing puts me in touch with myself. ~ Etgar Keret,
712:To have a meaningful look on your face, you need to have a meaningful emotions deep inside you! ~ Mehmet Murat ildan,
713:Unexpressed emotions will never die. They are buried alive and will come forth later in uglier ways. ~ Sigmund Freud,
714:A successful trader is rational, analytical, able to control emotions, practical, and profit oriented. ~ Monroe Trout,
715:Emotions are tunnels. You have to go all the way through the darkness to get to the light at the end. ~ Emily Nagoski,
716:Emotions infuse everything with meaning and are the main inspiration of cognition, also in our lives. ~ Frans de Waal,
717:Emotions of any kind can be evoked by melody and rhythm; therefore music has the power to form character. ~ Aristotle,
718:Fear is the most costly of all the human emotions, even though most fears have no foundation in fact. ~ Napoleon Hill,
719:Intelligence is just a tool to serve our emotions and I want to live as God intended man to live. ~ Anand Neelakantan,
720:Maybe I spent more time dwelling on emotions than some people, and maybe that's why I ended up writing. ~ Iris DeMent,
721:Nikolai's a badass Russian. Badass Russians only have three emotions: revenge, depression, and vodka. ~ Larry Correia,
722:One sheds one's sicknesses in books - repeats and presents again one's emotions, to be master of them. ~ D H Lawrence,
723:Stories drag you through the mud of multiple emotions and through the thorn-tangle of thinky thoughts. ~ Chuck Wendig,
724:The biggest obstacle to taking a bigger perspective on life is that our emotions capture and blind us. ~ Pema Chodron,
725:The emotions are sometimes so strong that I work without knowing it. The strokes come like speech. ~ Vincent Van Gogh,
726:The passions of love ignite, the emotions of love kindle, but the actions of love set the heart ablaze. ~ Roger Smith,
727:The secret of our emotions never lies in the bare object, but in its subtle relations to our own past. ~ George Eliot,
728:To survive, you must develop secondary emotions that function in a strategic balance with reason. ~ Laurence Gonzales,
729:We have very primative emotions. It's impossible not to be competitive. Spoils everything, though. ~ Ernest Hemingway,
730:When little people are overwhelmed by big emotions, it's our job to share our calm, not join their chaos. ~ L R Knost,
731:You always want to translate as much emotion as you can, even if it's broader with bigger emotions. ~ Alicia Vikander,
732:A frost lay over all her emotions and she thought that she would never feel anything warmly again. ~ Margaret Mitchell,
733:A mind dominated by positive emotions, becomes a favorable abode for the state of mind known as faith. ~ Napoleon Hill,
734:Forms of expression always appear turgid to those who do not share the emotions they represent. ~ Gilbert K Chesterton,
735:I don't want to be at the mercy of my emotions. I want to use them, to enjoy them, and to dominate them. ~ Oscar Wilde,
736:I had always thought that sorrow was the most exhausting of the emotions. Now I knew that it was anger. ~ Helen Garner,
737:I like emotions, but I really don't like sentimentality, and I don't like when things break their spell. ~ Tony Gilroy,
738:I'm folding my emotions like a piece of paper - a tiny square, into a tiny square, into a tiny square. ~ Tarryn Fisher,
739:Most people don't realize turkeys are friendly, they're social, they're loyal, they have emotions. ~ Shannon Elizabeth,
740:My own approach has always been to push intense emotions down and attempt to deal with them later. ~ Alanis Morissette,
741:Novels give you the matrix of emotions, give you the flavour of a time in a way formal history cannot. ~ Doris Lessing,
742:Poetry confronts in the most clear-eyed way just those emotions which consciousness wishes to slide by. ~ C K Williams,
743:...she could go from a blissful euphoria to a desperate misery. She had no control over her emotions. ~ Sidney Sheldon,
744:She had all her life long been accustomed to harbor thoughts and emotions which never voiced themselves. ~ Kate Chopin,
745:The goal with hostages is to gradually lower expectations; in nonhostage crises, it's to lower emotions. ~ Dave Cullen,
746:The spectrum of her emotions consisted only of calm and terror. She came back to us in full color. ~ Alexandra Bracken,
747:We think of our emotions as being the result of something happening to us, but happiness is a choice. ~ Holly Robinson,
748:You are the source of all your emotions; you are the one who creates them. Plant these emotions daily, ~ Kevin Horsley,
749:You cannot live by feelings and emotions; you have to live by your intuition and consciousness. ~ Harbhajan Singh Yogi,
750:Your negative thoughts corrupt your mind and gradually pollute your emotions, behavior, and attitude. ~ Benjamin Smith,
751:All I'm doing is being authentic and real and singing about the emotions I go through as a human being. ~ Anthony Evans,
752:Be truthful about your emotions and use your mind and emotions in your favor, not against yourself. ~ Robert T Kiyosaki,
753:Everything is temporary; Emotions, thoughts, people and scenery. Do not become attached, just flow with it. ~ Anonymous,
754:Fulfilment does not mean our difficult emotions disappear; it means we change our relationship with them. ~ Russ Harris,
755:Holding on to positive feelings leads to contentment; holding on to negative emotions ends up in resentment ~ Anonymous,
756:I don't hide my emotions from people. I am not a focus-group tested, blow-dried candidate or governor. ~ Chris Christie,
757:If you do not master the art of self discipline- you will succumb to the emotions and reality of regret. ~ John Assaraf,
758:I had no business inviting other people’s emotions into my life when I had no idea what to do with my own. ~ Gwen Hayes,
759:It was easier for me to begin picking at Snow Flower's faults than to feel the emotions raging inside of me. ~ Lisa See,
760:negative emotions are a call to action. When you feel them, it’s because you’re supposed to do something. ~ Mark Manson,
761:Our primary function is to create an emotion and our secondary function is to sustain that emotions. ~ Alfred Hitchcock,
762:Romance focuses on emotions and on relationships, both of which are fundamentally important to women. ~ Debbie Macomber,
763:Sometimes mad means sad. It can also mean anxious, afraid, overwhelmed, or any of a variety of emotions. ~ Tricia Goyer,
764:When you welcome your emotions as teachers, every emotion brings good news, even the ones that are painful ~ Gary Zukav,
765:After the death of John Laurens, Hamilton shut off some compartment of his emotions and never reopened it. ~ Ron Chernow,
766:A woman's life revolves in curves of emotions. It is upon lines of intellect that a man's life progresses. ~ Oscar Wilde,
767:Emotions aren’t weaknesses,” he said. “If you let them, they can even be strengths. I know my own are. ~ Melanie Cellier,
768:Emotions in this game run deep so before these haters kill me in my sleep I'd like to say, it's been a pleasure. ~ Drake,
769:Fear and hate aren’t rational emotions, and they damn sure don’t depend on the existence of valid reasons. ~ Bobby Adair,
770:Forgiveness isn’t forgetting, I once read. Forgiveness is letting go of the emotions holding you back. ~ Chelsea Camaron,
771:For the sake of the world, they had to cling to what they knew, not what their emotions demanded from them. ~ Ted Dekker,
772:Golf is a game that creates emotions that sometimes cannot be sustained with the club still in one's hand. ~ Bobby Jones,
773:he would simply have to repress the emotions he was experiencing. Very unhealthy, psychologically speaking ~ Eoin Colfer,
774:How boring these emotions are that we're caught in and can't get free of, no matter how much we want to. ~ Doris Lessing,
775:It's much easier on the emotions when one sees life as an experiment rather than a struggle for popularity. ~ Criss Jami,
776:made his words something of a Rorschach test, and I might be reading too many of my own emotions into it.  ~ Bobby Adair,
777:normally she restricts herself to a very narrow spectrum of emotions (irritable, irritated, irritating). ~ Kate Atkinson,
778:Poems have ideas. The ideas of poems come out of their emotions and their emotions are carried on images. ~ E L Doctorow,
779:Rationalization is a process of not perceiving reality, but of attempting to make reality fit one’s emotions. ~ Ayn Rand,
780:The implication is that we feel emotions (limbic brain) then find an explanation (neocortex). As ~ Nassim Nicholas Taleb,
781:The most powerful combination of emotions is caused merely by a parent gazing down upon a sleeping child. ~ Jeff Wheeler,
782:The sudden wealth had destroyed families and lifetime friendships as greed supplanted all rational emotions. ~ Anonymous,
783:Under the obsessive thoughts and plans, under the emotions, positive and negative, there is an ocean of peace. ~ Gangaji,
784:We cannot selectively numb emotions, when we numb the painful emotions, we also numb the positive emotions. ~ Bren Brown,
785:You are the light of Presence, the awareness that is prior to and deeper than any thoughts and emotions. ~ Eckhart Tolle,
786:You know he loves you, right? (Amanda)
Yeah, but emotions don't have brains. (Ash)
- About Nick ~ Sherrilyn Kenyon,
787:At drama school, I always picked the really evil roles. It's a great way to deal with your everyday emotions. ~ Eva Green,
788:for it is a mistake to think that talking to one's self is not natural. Powerful emotions often speak aloud ~ Victor Hugo,
789:I must have confessed that the feelings, emotions and sentiments in my words are beyond my understanding. ~ M F Moonzajer,
790:In the uncertain ebb and flow of time and emotions much of one's life history is etched in the senses. ~ Banana Yoshimoto,
791:I take great pride in the artistic development of cartoons. Our characters are made to go through emotions. ~ Walt Disney,
792:It’s a lack of clarity that creates chaos and frustration. Those emotions are poison to any living goal. ~ Steve Maraboli,
793:Lifting his gaze to Graham, he reached over and cupped his cheek. "I'm not much on sharing emotions and crap. ~ Lia Davis,
794:Love is another kind of power, which shouldn't surprise you. Magic comes from emotions, among other things. ~ Jim Butcher,
795:There are seven different micro-emotions: happiness, sadness, anger, surprise, disgust, contempt, and fear. ~ Ken Dickson,
796:There are two kinds of taste, the taste for emotions of surprise and the taste for emotions of recognition. ~ Henry James,
797:The sign of an intelligent people is their ability to control their emotions by the application of reason. ~ Marya Mannes,
798:They say when a calamity strikes you it stuns your normal senses so much that emotions are held in check. ~ Preeti Shenoy,
799:Unexpressed emotions will never die. They are buried alive, and will come forth later, in uglier ways. ~ Alex Michaelides,
800:We cannot selectively numb emotions, when we numb the painful emotions, we also numb the positive emotions. ~ Brene Brown,
801:What do guys have that makes it so easy to separate their emotions from their actions and how can I get it? ~ Ember Chase,
802:Your emotions are the slaves to your thoughts, and you are the slave to your emotions.” - Elizabeth Gilbert, ~ Linda Kage,
803:Your memories from your early childhood seem to have such purchase on your emotions. They are so concrete. ~ Dana Spiotta,
804:As we free our breath through diaphragmatic breathing, we relax our emotions and let go our body tensions. ~ Gay Hendricks,
805:Charlie had never been comfortable with expressing his emotions out loud. Another thing we had in common ~ Stephenie Meyer,
806:emotions have the disconcerting tendency to trump the cards of reason, however rationally one plays them, ~ Peter Grainger,
807:Emotions often know better than we do what is good for us, even though not everyone is prepared to listen. ~ Frans de Waal,
808:Even as a child I felt in my heart two opposite emotions: the horror of life and the ecstasy of life. ~ Charles Baudelaire,
809:From time to time, one must release the grime built up inside them to to free their emotions like the ocean. ~ Suzy Kassem,
810:He remembered what Marcus said, to take the initiative, dictate the action, not let his emotions call the shots. ~ Joe Ide,
811:How boring these emotions are that we're caught in and can't get free of, no matter how much we want to... ~ Doris Lessing,
812:I hoped that grief was similar to the other emotions. That it would end, the way happiness did. Or laughter. ~ Neil Jordan,
813:I like period drama because everyone is so restrained, but they have all these emotions raging underneath. ~ Jenna Coleman,
814:I'm not writing just about melancholy stuff anymore, I made a point to cover a wide range of emotions. ~ Chantal Kreviazuk,
815:Melancholy is not one of my emotions. Quite seriously, I don't do melancholy. It's a miserable way to be. ~ Walter Mischel,
816:Of the emotions, mourning in particular feels like something that should be sacred and intensely private. The ~ Penny Reid,
817:People’s ideals, when mixed with their emotions and feelings of helplessness, could lead to devastation. ~ Christy Barritt,
818:"Tackling destructive emotions and practicing loving-kindness is how we should live in the here and now." ~ Dalai Lama XIV,
819:The integration of movement, breath, and voice helps to integrate and balance the body, mind, and emotions. ~ Roger Jahnke,
820:The thing about grief is that it's a roller coaster - it's up, it's down. The emotions sometimes take over. ~ Brent Sexton,
821:Wonder and humility are wholesome emotions and they do not exist side by side with a lust for destruction. ~ Rachel Carson,
822:You can see your thoughts and emotions arise & create space for them even if they are uncomfortable. ~ Sharon Salzberg,
823:Your thoughts create your emotions; therefore, your emotions cannot prove that your thoughts are accurate. ~ David D Burns,
824:Analysis gave me great freedom of emotions and fantastic confidence. I felt I had served my time as a puppet. ~ Hedy Lamarr,
825:As a race car driver, driving is the easy part. The hard part is containing the emotions on the race track. ~ Kevin Harvick,
826:At times like this, tears exorcise emotions that would otherwise haunt me and, by their haunting, embitter me ~ Dean Koontz,
827:Fear and greed are probably the worst emotions to have in connection with the purchase and sale of stocks. ~ Walter Schloss,
828:He kissed her. It was a painfully sweet expression of so many emotions: fear, desire, remorse, relief, love. ~ Darcy Coates,
829:His coming was in the nature of a welcome disturbance; it seemed to furnish a new direction for her emotions. ~ Kate Chopin,
830:If emotions were created for social creatures, did they cease to exist as soon as society disappeared? ~ Edward W Robertson,
831:I guess I'm a bit of a projector - my emotions tend to get translated into different, fanciful situations. ~ Matthea Harvey,
832:It's up to the reader to decipher the code, or the words, based on everything the know about life and emotions. ~ Jay Asher,
833:Meditation is for you to realise that the deepest nature of your existence is beyond thoughts and emotions, ~ Tenzin Palmo,
834:No marketer is ever going to push something with the stink of reasonableness, complexity, or mixed emotions. ~ Ryan Holiday,
835:No work is stressful. It is your inability to manage your body, mind, and emotions that makes it stressful. ~ Jaggi Vasudev,
836:Our emotions often stand in direct opposition to our faith in the Lord and what He is achieving for us. ~ Charles F Stanley,
837:Take notice of your emotions as well as logic. Emotions have their own logic. And try to go with the flow. ~ Graeme Simsion,
838:the ideas and emotions people carry with them through life often determine the quality of their death. ~ Arianna Huffington,
839:There was so much he didn't want to engage with. All the emotions I was overflowing with, for example. ~ Karl Ove Knausg rd,
840:There were emotions she wanted to hold in the palm of her hand that were simply no longer there. ~ Chimamanda Ngozi Adichie,
841:This market right now is moving on nothing more than emotions. Guess what? It almost always moves on emotions. ~ David Bach,
842:thought. A woman did not feel jealousy if her emotions were not engaged. And a wise man did not let it fester. ~ C L Wilson,
843:we feel obliged to repress our emotions and our desires, because they don’t fit with what we call “maturity. ~ Paulo Coelho,
844:A far worse mistake than misreading an animal's emotions is to assume the animal hasn't any emotions at all. ~ Sy Montgomery,
845:And they say women act on emotions when it comes to cars." - Simone Fortuna in Anti-Nice Guy: Rip by Kailin Gow ~ Kailin Gow,
846:Dear, dear, the miniature world of the family! All the emotions of mankind seem to find a place in it. ~ Ivy Compton Burnett,
847:Emotions are the nexxus between matter and mind, going back and forth between the two and influencing both. ~ Candace B Pert,
848:Fear of life is really the fear of emotions. It is not the facts that we fear but our feelings about them. ~ David R Hawkins,
849:Human beings often display emotions they do not feel. And they often feel emotions they do not display. ~ Jeanette Winterson,
850:(Humans tend to lean toward a person who is pulling away from them, whether it be with body language or emotions.) ~ Roosh V,
851:I discovered that those who seldom dwell on their emotions know better than anyone else just what an emotion is. ~ John Cage,
852:I'm not sure we ever believe the simplest emotions in our art, although we see them all around us, every day. ~ Stephen King,
853:Its beautiful when we express our emotions with words, and art. Rather than allowing our ego to destroy it. ~ Zachary Koukol,
854:It's up to the reader to decipher the code, or the words, based on everything they know about life and emotions. ~ Jay Asher,
855:I was a puddle of emotions by the final credits, thanks to this stupid show that had given me all the feels. ~ Deborah Wilde,
856:Just as the ocean has waves or the sun has rays, so the minds's own radiance is its thoughts and emotions. ~ Sogyal Rinpoche,
857:My mind is a warehouse of carefully organized human emotions.
I lock away the things that do not serve me. ~ Tahereh Mafi,
858:My role as your master is to debase you to the point of having no feelings, no emotions, no hopes or dreams ~ Pepper Winters,
859:Outwardly I am 83, but inwardly I am every age, with the emotions and experience of each period. ~ Elizabeth Jane Coatsworth,
860:Painful emotions show you what prevents you from creating harmony, cooperation, sharing and reverence for life. ~ Gary Zukav,
861:Sometimes, as she has well learned in life, one's actions must precede the emotions one hopes to feel. ~ Shilpi Somaya Gowda,
862:The emotions aren't always immediately subject to reason, but they are always immediately subject to action. ~ William James,
863:The emotions - love, mirth, the heroic, wonder, tranquility, fear, anger, sorrow, disgust - are in the audience. ~ John Cage,
864:The emotions must be called upon to give feeling to the thought so it will take form. - Charless Haanel P.g29 ~ Rhonda Byrne,
865:The important thing is being capable of emotions, but to experience only one's own would be a sorry limitation. ~ Andre Gide,
866:Unexpressed emotions will never die. They are buried alive and they will come forth, later, in uglier ways."~ Sigmund Freud,
867:You owe it to yourself not to permit your emotions to place your happiness in the keeping of another person. ~ Napoleon Hill,
868:Your thoughts and emotions are the drama that you create in your mind. You must be able to end it somewhere. ~ Jaggi Vasudev,
869:"As long as the ego runs your life, most of your thoughts, emotions, and actions arise from desire and fear." ~ Eckhart Tolle,
870:As long as you are aware and in control of your emotions, negative thoughts can produce positive consequences. ~ Nick Vujicic,
871:Fear, Sadness. They're not weaknesses. They are overpowering, defining emotions. They make you human, Sophie. ~ Fisher Amelie,
872:Food is the most important influence on your health. It is even more important than your thoughts and emotions. ~ David Wolfe,
873:Having a kid is like an industrial revolution of the emotions. Suddenly you can mass produce worry, and guilt. ~ S K Tremayne,
874:I'm aware of my songs. I'm aware of them because they're about true emotions, true feelings, things that matter. ~ John Lydon,
875:It's good to let your sadness out. You can't keep your emotions bottled up to fester and infest your soul. ~ Susan Anne Mason,
876:It's okay that we're not perfect. It's okay that we all have problems. It's okay to cry, to show emotions. ~ Marina Abramovic,
877:It was not that these emotions were unworthy or inappropriate; it was simply that they were wasted upon the man. ~ Robin Hobb,
878:Learn to take responsibility for emotions, and to manage energies, always working within present resources. ~ Lillian Russell,
879:Make sure you have the courage to stay true to your convictions and not let the market affect your emotions. ~ Walter Schloss,
880:People have an overbearing need to project their inward doubt and hatred and emotions onto the outside world. ~ Vince Staples,
881:Plot-driven or character-driven, a novel must grab the reader's emotions and not let go til the final word. ~ Mark Rubinstein,
882:The size of an investor’s brain is less important than his ability to detach the brain from the emotions. ~ Robert G Hagstrom,
883:The will to overcome an emotion, is ultimately only the will of another, or of several other, emotions. ~ Friedrich Nietzsche,
884:Thought = creation. If these thoughts are attached to powerful emotions (good or bad) that speeds the creation ~ Rhonda Byrne,
885:VLADIMIR BYKOVSKY, Chuvashia: “Do you allow yourself emotions?” PUTIN: “Unfortunately, I do.” DOBROSLAVA ~ Anna Politkovskaya,
886:We cannot selectively numb emotions; when we numb the painful emotions, we also numb the positive emotions. ~ Courtney Carver,
887:We live at a time when emotions and feelings count more than truth, and there is a vast ignorance of science ~ James Lovelock,
888:We remember with our emotions. The things that were important in our emotional life, that's what we remember. ~ Julius Lester,
889:Authenticity is an “owning” of all experience, including emotions and thoughts that are not socially acceptable. ~ Mary Pipher,
890:Couldn't you see that all my flippancy was only a mask, hiding my real emotions--crushing them down desperately! ~ No l Coward,
891:For poems are not, as people think, simply emotions (one has emotions early enough)-they are experiences. ~ Rainer Maria Rilke,
892:Hatred, revenge, bitterness - these are negative emotions. The person harbouring those emotions suffers more. ~ Ahmed Kathrada,
893:If you avoid your truthful emotions and pain you will implode and contract into a diminished and feeble state. ~ Bryant McGill,
894:I'm not a robot; I have a personality and I have emotions. I have a humorous side to me and an angry side to me. ~ Jeff Gordon,
895:In German. I'm more sensitized to the details, to the emotions. In English, I wouldn't detect as much nuance. ~ Michael Haneke,
896:Inner #‎ peace begins the moment you choose not to allow another person or event to control your #‎ emotions ~ Pema Chodron,
897:It is characteristic of the emotions of the very young infant that they are of an extreme and powerful nature. ~ Melanie Klein,
898:Morita likened emotions to the weather: We can’t predict or control them; we can only observe them. ~ Hector Garcia Puigcerver,
899:Through the Goddess, we can discover our strength, enlighten our minds, own our bodies, and celebrate our emotions. ~ Starhawk,
900:To me, empathy and compassion are among the bravest of emotions ... and faith, the bravest of convictions. ~ Gerard de Marigny,
901:We must love God with our minds, allowing our intellect to inform our emotions, rather than the other way around. ~ Jen Wilkin,
902:Whatever our frame of mind, whether ecstasy or depression, David has exactly described our emotions. ~ Charles Haddon Spurgeon,
903:What the heart most wants, the mind finds reasonable, the will finds doable, and the emotions find desirable. ~ Timothy Keller,
904:When air is charged with emotions, an attempt to teach is often perceived as a form of judgment and rejection. ~ Stephen Covey,
905:When I saw the plane, I was absolutely astonished! Two emotions crashed over me: surging joy and crazy fear. ~ Abby Sunderland,
906:When the subconscious mind must chose between deeply rooted emotions and logic, emotions will almost always win. ~ T Harv Eker,
907:began to cry, which was not unusual. He had never been, and would never be, adept at containing his emotions. ~ Walter Isaacson,
908:Fear and hate aren’t rational emotions, and they damn sure don’t depend on the existence of valid reasons. People ~ Bobby Adair,
909:high performers are generating the feelings they want more often than taking the emotions that land on them. ~ Brendon Burchard,
910:Humans need dreams to work through the range of experiences and emotions they deal with during their waking hours. ~ Eva Pohler,
911:It is your responsibility to make sure that positive emotions constitute the dominating influence of your mind. ~ Napoleon Hill,
912:I went through this realization that acting, at its heart, is the ability to manipulate your own emotions. ~ Scarlett Johansson,
913:No longer were there individual destinies; only a collective destiny, made of plague and emotions shared by all. ~ Albert Camus,
914:Not a bit of will—I'm a slave to my emotions, to my likes, to my hatred of boredom, to most of my desires— ~ F Scott Fitzgerald,
915:Organizing your emotions reclaims your power over any given drama. Nothing is stronger than your own mind. ~ Jennifer Elisabeth,
916:Perhaps ‘normal’ people had more control over their emotions. Perhaps what he considered normal, in fact, wasn’t. ~ Daniel Cole,
917:The dark emotions everyone hid in their depths weren't all of who they really were. They weren't their true selves. ~ L J Smith,
918:The everyday practice is simply to develop a complete acceptance and openness to all situations and emotions ~ Chogyam Trungpa,
919:We often think we express negative emotions, not because we cannot help it, but because we should express them. ~ P D Ouspensky,
920:Who told you that one paints with colors? One makes use of colors, but one paints with emotions. ~ Jean Baptiste Simeon Chardin,
921:Women still dream and hope, pin their emotions on some man who doesn't reciprocate, and end up in confusion. ~ Elisabeth Elliot,
922:You only ever experience two emotions: euphoria and terror. And I find that lack of sleep enhances them both. ~ Marc Andreessen,
923:Being able to channel my creativity, emotions and experience through a character was and is freedom for me. ~ April Parker Jones,
924:But, of course, only those who have personality and emotions know what it means to want to escape from these things. ~ T S Eliot,
925:Emotions themselves are actually the cause of the basic fear that drives everyone to seek security constantly. ~ David R Hawkins,
926:His best chance of doing so is to engage the public’s emotions, for emotion is the enemy of rational argument. ~ Steven D Levitt,
927:If the court wasn't ruled by emotions, we might as well not have lawyers or judges. Let machines do the work for us. ~ Anonymous,
928:I have seen people fake love and prostitute their emotions. But I have never seen a fake person find happiness. ~ Zachary Koukol,
929:I may like to tease Nelly, but I don't want to scare him away from acting like a human with real emotions. ~ Sarah Lyons Fleming,
930:I read once that water is a symbol for emotions. And for a while now I've thought maybe my mother drowned in both. ~ Jessi Kirby,
931:Like most people raised on American movies, I have poor access to my emotions, but can banter like a motherfucker. ~ Josh Bazell,
932:People who experience negative or stressful emotions on an ongoing basis are less healthy and live shorter lives. ~ Tony Robbins,
933:Romance takes place when you first fall in love. It stirs all emotions and you can manipulate and be manipulated. ~ Steve Martin,
934:She simply stared at me, her dark gaze practically piercing my soul. A tangle of emotions tightened in my chest. ~ Richelle Mead,
935:stroke the keys of a piano, or simply use my voice to produce a song; my soul releases the emotions I harbor. ~ Claudia Y Burgoa,
936:The pleasant life: a life that successfully pursues the positive emotions about the present, past, and future. ~ Martin Seligman,
937:The sensible part of me wanted to dissect my emotions, overthinking and overcomplicating my reaction to Jev. ~ Becca Fitzpatrick,
938:We live at a time when emotions and feelings count more than truth, and there is a vast ignorance of science. ~ James E Lovelock,
939:When air is charged with emotions, an attempt to teach is often perceived as a form of judgment and rejection. ~ Stephen R Covey,
940:When emotions arise, I don't attempt to suppress or repress them, so that I can discern their basis or cause. ~ Michael Beckwith,
941:Working by heart means using your feelings and emotions to lead you to your spiritual sense of existence. ~ Harbhajan Singh Yogi,
942:And I like to convey my feelings, my emotions, my experience, the information I have to public use, public opinion. ~ Vicente Fox,
943:but my emotions are still bearing the footprints from where he trampled on them during our first few days together. ~ Carian Cole,
944:Children were way more intense than adults. Their emotions were raw and amplified, often cutting my breath short. ~ Bella Forrest,
945:Don’t let your jealousy and anger rule your emotions,” he said in a soft voice. “Nothing good will ever come of it. ~ Chanda Hahn,
946:Do you have any emotions?"
"If I do, I don't remember when I ever used them. I don't see what they're good for. ~ J D Salinger,
947:Emotions are messengers that carry information. Spiritual growth depends upon receiving that information & using it. ~ Gary Zukav,
948:emotions can frequently hurt and cripple, until you begin to grasp that you are their source and thus their master. ~ Mike Dooley,
949:He was in need of prayer to battle the terrible emotions that threatened to drag him farther and farther from God. ~ Tamara Leigh,
950:Hiding behind the mask of a quotation, using someone else’s words to bolster our own softly blooming emotions. ~ Vicki Pettersson,
951:It may be easier to be a croupier and observer than a participant, with all the risk and strong emotions involved, sir. ~ Jo Nesb,
952:It’s easy to confuse feelings and emotions for something they aren’t, especially when eye contact is involved. I ~ Colleen Hoover,
953:Memories and emotions are all tied up. The morestrongly you feel about a situation influences how youremember it. ~ Myra McEntire,
954:Our emotions can be either corrupted or elevated. Human love was not created to be without premeditated purpose. ~ Manis Friedman,
955:People don't demand that a thing be reasonable if their emotions are touched. Lovers aren't reasonable, are they? ~ Graham Greene,
956:Rather than being a luxury, emotions are a very intelligent way of driving an organism toward certain outcomes. ~ Antonio Damasio,
957:Sitting meditation gives us a way to move closer to our thoughts and emotions and to get in touch with our bodies. ~ Pema Ch dr n,
958:Sitting meditation gives us a way to move closer to our thoughts and emotions and to get in touch with our bodies. ~ Pema Chodron,
959:The ruling class has the schools and press under its thumb. This enables it to sway the emotions of the masses. ~ Albert Einstein,
960:The way to art was not to think too clearly, not to plan things out, but to follow where your heart and emotions led. ~ Paul Park,
961:Unexpressed emotions will never die. They are buried alive and will come forth later in uglier ways. ― Sigmund Freud ~ Lily White,
962:We have very primitive emotions,” he said . “It's impossible not to be competitive. Spoils everything, though. ~ Ernest Hemingway,
963:What good are thoughts and emotions-in fact all of our experiences-if not to increase our realization? ~ Dzigar Kongtrul Rinpoche,
964:When you’re struggling hard to manage your own emotions, it becomes unbearable to have to witness other people’s, ~ Gail Honeyman,
965:You control everything about your emotions. You don’t take one moment for yourself and let what you’re feeling in. ~ Nashoda Rose,
966:A good novel appeals to emotions, not intellect. It makes you feel things deeply, and then you think about them. ~ Mark Rubinstein,
967:Good books put a finger on emotions that are deeply our own - but that we could never have described on our own. ~ Alain de Botton,
968:Guys sometimes have trouble expressing their real emotions especially when they haven’t admitted it to themselves. ~ Laura Pauling,
969:Impotent hatred is the most horrible of all emotions; one should hate nobody whom one cannot destroy. ~ Johann Wolfgang von Goethe,
970:In an open marketplace for attention, darker emotions attract more eyeballs than positive and constructive thoughts. ~ Cal Newport,
971:I was punched breathless by the strongest emotions I have ever felt and they are now stored in my intuition as a writer. ~ Amy Tan,
972:Poetry consists in so rendering concrete objects that the emotions produced by the objects shall arise in the reader…. ~ T S Eliot,
973:Sadly, to deny one’s negative emotions is to deny many of the feedback mechanisms that help a person solve problems. ~ Mark Manson,
974:That's the most pathetic part of being a human, the emotions you don't ask for or want, they just rush you anyway. ~ Tarryn Fisher,
975:That’s the most pathetic part of being a human, the emotions you don’t ask for or want, they just rush you anyway. ~ Tarryn Fisher,
976:The Affect Heuristic The dominance of conclusions over arguments is most pronounced where emotions are involved. ~ Daniel Kahneman,
977:There really is nothing normal about being in love with someone. It's a million emotions with a million excuses. ~ Shannon L Alder,
978:To be psychic is to see without the senses and to keep the thoughts and emotions of others out of your awareness. ~ Frederick Lenz,
979:What stress really does, though, is deplete willpower, which diminishes your ability to control those emotions. ~ Roy F Baumeister,
980:When we deny our stories and disengage from tough emotions, they don’t go away; instead, they own us, they define us. ~ Bren Brown,
981:When your emotions or your behavior are contrary to your own self-image, it's time to stand back and reassess. ~ Randy Wayne White,
982:When you want something enough, it brings out primal emotions. You get into this place of 'must happen, must happen.' ~ Chris Pine,
983:You keep seeking to redeem me. You keep looking and hoping. Painting me in emotions I do not have, nor can have. ~ Caroline Hanson,
984:Your emotions are nothing but biochemical storms in your brain and you are in control of them at any point in time. ~ Tony Robbins,
985:Acting probably saved my life. It gave me a home and a safe place to let out all of my emotions and have it be ok. ~ Vanessa Marcil,
986:Aggression means emotions. Emotions means you’re gonna get off your plan and that means you’ll lose the fight. ~ Wladimir Klitschko,
987:And yet we feel obliged to repress our emotions and our desires, because they don’t fit with what we call “maturity. ~ Paulo Coelho,
988:But never again use another person's body or emotions as a scratching post for your own unfulfilling yearnings. ~ Elizabeth Gilbert,
989:Diego (Maradona) has filled us with emotions. But between the cracks, without doubt, Messi is better than Maradona. ~ Diego Simeone,
990:Emotions are what drives everyone. You get up in the morning and go do something because the emotion drives you to it. ~ Paul Dalio,
991:Fear and faith have a lot in common. Both of these emotions require that you believe in something that you can't see. ~ Bob Proctor,
992:God may have given men dicks, but he really overcompensated when he gave women the ability to fuck with our emotions. ~ J D Hawkins,
993:He was not a man to hide his emotions and if tested, his blue eyes would darken, gleaming like unfathomable gems. ~ Teresa Medeiros,
994:If you think peaceful thoughts, you'll feel peaceful emotions, and that's what you'll bring to every life situation. ~ Wayne W Dyer,
995:Marc: “You only ever experience two emotions: euphoria and terror. And I find that lack of sleep enhances them both. ~ Ben Horowitz,
996:Our feelings are who we are at any given moment. When we are numb to our emotions, we lose contact with who we are. ~ John Bradshaw,
997:Overly playing the role of the victim can debar you from accepting responsibility for your actions and emotions. ~ Stephen Richards,
998:Research shows that we—especially Westerners, and Americans in particular—thrive on high-intensity positive emotions. ~ Emma Sepp l,
999:This is the greatest paradox: the emotions cannot be trusted; yet it is the emotions that tell us the greatest truths. ~ Don Herold,
1000:We have created a Star Wars civilization, with Stone Age emotions, medieval institutions, and godlike technology. ~ Edward O Wilson,
1001:When are you going to learn to act in your own best interests? In spite of what your emotions tell you to do? ~ Catherine Ryan Hyde,
1002:A rational man knows-or makes it a point to discover-the source of his emotions, the basic premises from which they come. ~ Ayn Rand,
1003:A writer visualises life in words, a painter in colours, a singer in music, an actor in emotions, a dancer in steps... ~ Shikha Kaul,
1004:During the 1960s, I think, people forgot what emotions were supposed to be. And I don't think they've ever remembered. ~ Andy Warhol,
1005:Love is a passion and it seeks for two things, eternity and intensity. ~ Sri Aurobindo, The Synthesis Of Yoga, The Godward Emotions,
1006:Love is reckless because true emotions are immune to logic. The most beautiful love stories are often the most tragic. ~ Jewel E Ann,
1007:Music deepens the emotions and harmonises them with each other. ~ Sri Aurobindo, Early Cultural Writings, The National Value of Art,
1008:Negative emotions are not a fixed reality and will naturally release their grip, if you give them the space to do so. ~ Haemin Sunim,
1009:Perfect love is inconsistent with the admission of the motive of fear. ~ Sri Aurobindo, The Synthesis Of Yoga, The Godward Emotions,
1010:Positive emotions are not trivial luxuries, but instead might be critical necessities for optimal functioning. ~ Barbara Fredrickson,
1011:She’d followed her emotions, allowed her fear to keep her from hearing the will of God and from trusting that will. ~ MaryLu Tyndall,
1012:That’s the most pathetic part of being a human, the emotions you don’t ask for or want, they just rush you anyway. I ~ Tarryn Fisher,
1013:There was something awful about terror trapped behind silence. About latent emotions that couldn't be acted out. ~ Maggie Stiefvater,
1014:The very act of accepting responsibility short-circuits and cancels out any negative emotions you may be experiencing. ~ Brian Tracy,
1015:True health is only possible when we understand the unity of our minds, emotions, spirits and physical bodies. ~ Christiane Northrup,
1016:What we call history is nothing but the story of the same emotions, the same joys, reproduced across bodies and time ~ douard Louis,
1017:When it comes to emotions, women know how to paint with the full set of oils, while men are busy doodling with crayons. ~ Hank Moody,
1018:Without mindfulness, we let our old, habitual behaviors and emotions cause us to wipe out in the tumultuous surf. ~ James Van Praagh,
1019:Words as to the inner emotions do not come readily to me, for I have led an isolated life mentally and spiritually. ~ Flora Thompson,
1020:A cage stokes our emotions and imaginations, regardless of whether you are inside looking out, or outside looking in. ~ Michael Makai,
1021:Be present as the watcher of your mind- of your thoughts and emotions as well as your reactions in various situations ~ Eckhart Tolle,
1022:Directing is very close to choreography; you deal with space, time, emotions, lighting, making beautiful images. ~ Benjamin Millepied,
1023:do not attach yourself to results and emotions. Perform your duty. Accept the consequences, whatever they may be. ~ Sharath Komarraju,
1024:Good manners have much to do with the emotions. To make them ring true, one must feel them, not merely exhibit them. ~ Amy Vanderbilt,
1025:Human thoughts and emotions emerge from exceedingly complex interconnections of physical entities within the brain. ~ Richard Dawkins,
1026:Most of the animated films I watched, the emotions are all prepackaged like canned music, the hand actions, the sighs. ~ Ralph Bakshi,
1027:Obviously Javy [Baez] is able to control his emotions, he plays it as it should be, it's a game. That's how he plays it. ~ Joe Maddon,
1028:Reason works better when emotions are present; the person sees sharper and more accurately when his emotions are engaged. ~ Rollo May,
1029:Some Mathematicians remove pain, some of us deal in negative emotions, but we all fix the equation of a person. ~ Lesley Nneka Arimah,
1030:Television thrives on unreason, and unreason thrives on television. It strikes at the emotions rather than the intellect. ~ Robin Day,
1031:Unexpressed emotions will never die. They are buried alive and will come forth later in uglier ways. —Sigmund Freud ~ Lisa Scottoline,
1032:We cannot control what emotions or circumstances we will experience next, but we can choose how we will respond to them. ~ Gary Zukav,
1033:When emotions are long held and extremely complex, it sometimes takes years for them to enter fully into awareness. ~ Sharon Salzberg,
1034:You will get in touch with your emotions if I have to carve them out of you. You give the angel what she wants. Now. ~ Stephanie Rowe,
1035:Books are merely translations of our emotions into words that allow us to connect on an almost blood transfusion level. ~ Ksenia Anske,
1036:Consider that not only do negative thoughts and emotions destroy our experience of peace, they also undermine our health. ~ Dalai Lama,
1037:He's too much. Everything about him is too much. His emotions, his actions, his anger, his aggression.

His love. ~ Tahereh Mafi,
1038:If we can relax when our strong emotions come, then we don’t pass fear on to our children and to future generations. ~ Thich Nhat Hanh,
1039:Israeli occupation exposes us very young to the extremes of our emotions, until we cannot feel except in the extreme. ~ Susan Abulhawa,
1040:I think an actor can actually gather moments, memories and emotions for his next character. So, it's a constant work. ~ Gaspard Ulliel,
1041:Like most humans, Krystyna would respond to human emotions with kindness, especially if there were something to gain. ~ Alex Rosenberg,
1042:Most people will leave you with the impression that the main function of our emotions is to cloud our judgement. ~ Mokokoma Mokhonoana,
1043:Music should be able to invoke the natural emotions in all human beings. Music is not notes fixed on apiece of paper. ~ Toru Takemitsu,
1044:"Negative emotions are not a fixed reality and will naturally release their grip, if you give them the space to do so." ~ Haemin Sunim,
1045:One thing I forgot to mention about losing your negative emotions: your inhibitions vanish and you laugh from the heart. ~ Ken Dickson,
1046:Overthinking arises when you unconsciously provoke negative emotions and thoughts and avoid positive emotions and thoughts. ~ Amit Ray,
1047:Serafina marveled at how music seemed to have an almost magical ability to unite the emotions of the people in a room. ~ Robert Beatty,
1048:The average person lets their emotions dictate their actions, while achievers let their commitments dictate their actions. ~ Hal Elrod,
1049:The distinction between true and false applies to ideas, not to emotions; an emotion can be cheap, but never untrue. ~ Arthur Koestler,
1050:The emotions I feel are no more meant to be shown in their unadulterated state than the inner organs by which we live. ~ Hannah Arendt,
1051:The goal of all goals is happiness, and our emotions are like road signs on that journey toward the goal of happiness. ~ Deepak Chopra,
1052:The individual struggling with overwhelming emotions and DBT therapists will benefit significantly from this workbook. ~ Matthew McKay,
1053:The sensibilities and the emotions of Muslims must be taken into consideration in the context in which we live today. ~ Anjem Choudary,
1054:The sudden appearance of pain and pressure are not indicative of an injury, but of the presence of suppressed emotions. ~ Heidi DuPree,
1055:understand why you do the things you do, the better equipped you’ll be to keep your emotions from running the show. ~ Travis Bradberry,
1056:We have lost contact with man's natural desire for the exalted, for a concern with our relation to absolute emotions. ~ Barnett Newman,
1057:We often think we express negative emotions, not because we cannot help it, but because we should express them. ~ P D Ouspensky,
1058:A reporter once asked me if I ever cried. I wonder if people think I'm just as hard as a rock and have no emotions at all. ~ Diana Ross,
1059:Certainly, trying to teach the head while ignoring the body and emotions may account for a great deal of school failure. ~ Jane M Healy,
1060:cleansing. An occasional foray into negative emotions makes feeling normal that much sweeter.” “He’s right, I feel great ~ Brandon Mull,
1061:Do not let your emotions rule you,” she would say. “Rule them. Emotions are a fuel for action, not the cause of them. ~ Kevin L Nielsen,
1062:He couldn’t afford to fuck this up. Because fucking up the emotions part would fuck the fucking part up quicker than fuck. ~ Celia Kyle,
1063:Her eyes felt swollen, and she knew she looked a mess, but sometimes...sometimes the emotions were just too big to hold. ~ Rachel Caine,
1064:If we turn to the war in Kosovo, what do we find? We find the manipulation of the audience's emotions by the mass media. ~ Paul Virilio,
1065:I looked around at the rooms that I did not see as rooms but more as a landscape for my emotions, a biography of memory. ~ Anne Spollen,
1066:Infrasound had been used by Nazi Germany to stir up anger and strong emotions in crowds assembled to hear Hitler speak. ~ Donnie Eichar,
1067:It was as though her emotions had been worn out. She went from hatred to anger and, finally, to a resigned acceptance. ~ Sidney Sheldon,
1068:Let’s not forget that the little emotions are the great captains of our lives and we obey them without realizing it. ~ Vincent Van Gogh,
1069:Over the years, I have been asked to play these sort of scary frenetic characters that express their emotions physically. ~ Gary Oldman,
1070:Self-discipline, although difficult, and not always easy while combating negative emotions, should be a defensive measure. ~ Dalai Lama,
1071:Specifics create emotions, and emotions give us the no-nonsense determination to do whatever it takes to reach our goals. ~ Jen Sincero,
1072:The self-control was something achieved, not inherited, and often masked combustible emotions that could explode in fury. ~ Ron Chernow,
1073:Unexpressed emotions will never die. They are buried alive, and will come forth later, in uglier ways. Sigmund Freud ~ Alex Michaelides,
1074:We aren't robots. What makes us exceptional as humans, is that we have the capacity to feel as many emotions all at once. ~ Demi Lovato,
1075:We should see destructive emotions as enemies, first identifying them and then engaging in techniques to destroy them. ~ Dalai Lama XIV,
1076:When I cruise around, I can't help but study people's faces and emotions and wonder why they're feeling the way they are. ~ Aaron Bruno,
1077:You are in control of your emotions. You’re in control of your reaction. You can, at any time, change the way you feel. ~ Jamie McGuire,
1078:A change so profound that it touches your emotions will irresistibly affect your way of thinking and your lifestyle habits. ~ Marie Kond,
1079:Emotions, particularly anger, are like fire. They can cook your food and keep you warm, or they can burn your house down. ~ Cus D Amato,
1080:I instinctively live. I do what I do. A lot of people live off of logic rather than emotions. I just live off of emotion. ~ Bishop Nehru,
1081:Like secondhand smoke, the leakage of emotions can make a bystander an innocent casualty of someone else's toxic state. ~ Daniel Goleman,
1082:Red and raw like my brain, unable to shut down, thoughts crashing like electrons orbiting a nucleus of deuling emotions. ~ Ellen Hopkins,
1083:Self-awareness includes awareness of your mental realm, which encompasses your thoughts, feelings, energy, and emotions. ~ Deepak Chopra,
1084:She already fought so hard to separate herself from her emotions—if she got rid of her thoughts too, what would be left? ~ Susan Dennard,
1085:Take control of your consistent emotions and begin to consciously and deliberately reshape your daily experience of life. ~ Tony Robbins,
1086:The appreciation of the merits of art (of the emotions it conveys) depends upon an understanding of the meaning of life... ~ Leo Tolstoy,
1087:The end is not the reward; the path you take, the emotions that course through you as you grasp life - that is the reward. ~ Jamie Magee,
1088:The function of emotions is to tell us about our internal world, just as senses provide guidance in the external world. ~ Karen R Koenig,
1089:Unexpressed emotions will never die. They are buried alive, and will come forth later, in uglier ways. —SIGMUND FREUD ~ Alex Michaelides,
1090:When something becomes so important to you that it drives your behavior and commands your emotions, you are worshipping it. ~ J D Greear,
1091:Color was not given to us in order that we should imitate Nature. It was given to us so that we can express our emotions. ~ Henri Matisse,
1092:Dostoevsky was the first to reveal to us this teeming multiplicity of emotions, this complexity of our spiritual universe. ~ Stefan Zweig,
1093:Each morning we wake up, we get to choose between hope and fear and apply one of those emotions to everything we do. ~ Karen Marie Moning,
1094:Emotion is not opposed to reason; our emotions assign value to experiences and thus are the foundation of reason. ~ Bessel A van der Kolk,
1095:Emotions may be slippery, but they are also by far the most salient aspect of our lives. They give meaning to everything. ~ Frans de Waal,
1096:If a person wanted to get lost in the dark passages of her own emotions, well, fine, but he had no time for such things. ~ Laurel Saville,
1097:I'm not quiet because I'm not proving a point. I'm quit because I gave no idea what to say to the emotions tearing me up. ~ Katie McGarry,
1098:I'm not the girl to keep all the emotions I have inside. I guess I have to pay lots of fines because that's the way I am. ~ Dinara Safina,
1099:Never had I realized the magnitude of the emotion that is contentment, over the emotions that are joy and sadness. Until now. ~ Anonymous,
1100:One of the reasons I was so unhappy for years was because I never embraced my emotions and I was trying to stay in control. ~ Demi Lovato,
1101:One reason big feelings can be so uncomfortable for small children is that they don’t view those emotions as temporary. ~ Daniel J Siegel,
1102:Poets are always taking the weather so personally. They're always sticking their emotions in things that have no emotions. ~ J D Salinger,
1103:The emotions aren’t always immediately subject to reason, but they are always immediately subject to action. —William James ~ Eric Siegel,
1104:All the body's systems and processes - your nerves, your emotions - take instruction from what is going on with your breath. ~ Tara Stiles,
1105:Being an actor opened doors for me to explore my emotions as different people and characters, and expand my own inner soul. ~ Scott Bakula,
1106:Courage means feeling all those hard human emotions - all that uncertainty and anxiety - and getting the job done anyway. ~ Douglas Conant,
1107:dealing with the most hurtful emotions and knowing that at the end of it all stood the truth and the power of their love. ~ Melissa Foster,
1108:Different fragrances promote different emotions, and I find that fragrance gets me in the frame of mind for that person. ~ Gugu Mbatha Raw,
1109:Fear and love can never be experienced at the same time. It is always our choice as to which of these emotions we want. ~ Gerald Jampolsky,
1110:How difficult it is to reach anything approaching a moderate and relatively calm point of view in the midst of one's emotions. ~ Carl Jung,
1111:I can't say I have control over my emotions; I don't know my mind. I'm lost like everyone else. I'm certainly not a leader. ~ Richard Gere,
1112:If you're doing your job properly, you take the risk of feeling slightly foolish and delve in and bring out the emotions. ~ Christian Bale,
1113:In an age of synthetic images and synthetic emotions, the chances of an accidental encounter with reality are remote indeed. ~ Serge Daney,
1114:I think I'd make a loving, caring, understanding boyfriend, who's in touch with his emotions. Or at least I'd like to be. ~ Brian Littrell,
1115:I think my desire to imagine a future for this site came out of trying to come to terms with the emotions that day aroused. ~ Michael Arad,
1116:I wondered if emotions were like menstrual cycles, if you get enough women together. Give it time, and everyone was crying. ~ Sarah Dessen,
1117:Lose control once in a while, and your emotions will make your strong. Keep your heart open, and they’ll make you invincible. ~ Eric Smith,
1118:Neuroscientist Antonio Damasio describes emotions as the “continuous musical line of our minds, the unstoppable humming.”3 ~ Danielle Ofri,
1119:Non-judgmental justice is a perception that allows you to see everything in life, but does not engage your negative emotions. ~ Gary Zukav,
1120:she had control of her emotions, and no matter what he said or did to her, she chose whether or not she would be happy. ~ Rachel Ann Nunes,
1121:She rarely showed her emotions, which appeared to have been burned out by the continual short-circuiting of her attention. ~ Mary McCarthy,
1122:The real problem of humanity is the following: we have paleolithic emotions; medieval institutions; and god-like technology. ~ E O Wilson,
1123:Those who grieve find comfort in weeping and in arousing their sorrow until the body is too tired to bear the inner emotions. ~ Maimonides,
1124:Your mind, emotions and body are instruments and the way you align and tune them determines how well you play life. ~ Harbhajan Singh Yogi,
1125:Because I write intuitively and image-by-image and moment-by-moment, my writing has to be powered by feelings and emotions. ~ Fred D Aguiar,
1126:But one may like someone enough to kiss them without liking them enough to confide in them. The two are quite different emotions. ~ Zen Cho,
1127:Compassion and empathy are not the same as feeling sorry for oneself. They are emotions that extend our perceptual ranges. ~ Frederick Lenz,
1128:Consciousness is who we really are; thoughts, feelings, and emotions are passing and temporary, but consciousness is existence. ~ Belsebuub,
1129:Darling, all that make-up you wear—it doesn’t cover up your emotions. You wear them plain as the sun shines through that window. ~ K Larsen,
1130:Emotions are a funny thing, but they’re yours and you have a right to feel all of them. What matters is how you react to them. ~ Riley Hart,
1131:Emotions cannot simply be erased or ignored, and to believe they can is a suicidally-naive approach to political competition. ~ Roger Stone,
1132:Emotions have cycles whereas love endures. Some people confuse emotions, which are ever-changing, with love's durability. ~ Donna Lynn Hope,
1133:I don't let anyone's insecurities, emotions, or opinions bother me. I know that if I am happy, that's all that matters to me. ~ Demi Lovato,
1134:Life is a juggling act with your own emotions. The trick is to always keep something in your hand and something in the air. ~ Chloe Thurlow,
1135:Lust and hatred give rise to the other counterproductive emotions and thereby create a whole lot of trouble in this world. ~ Dalai Lama XIV,
1136:Most adult emotions are emergent properties. They are subjective mental states that represent the convergence of more primitive ~ Anonymous,
1137:My emotions overload because there is no hand to hold, there’s no shoulder here to lean on; I’m walking all on my own. ~ Christina Aguilera,
1138:people often want to remain angry. This represents a very important difference between anger and other troublesome emotions. ~ Albert Ellis,
1139:People's minds can't be a complete blank. Human beings' emotions are not strong or consistent enough to sustain a vacuum. ~ Haruki Murakami,
1140:She would rather remain silent, but her voice is no longer something to fear. It’s strong. Powerful. A weapon of emotions. ~ Laura Kreitzer,
1141:Some jobs required a certain level of detachment; a turning off of emotions in order to do the things that needed to be done. ~ Julie James,
1142:Special emotions that arise only in a dark corner unknown to other people, where the real and the unreal secretly mingle. ~ Haruki Murakami,
1143:The degree of one's emotions varies inversely with one's knowledge of the facts - the less you know the hotter you get. ~ Bertrand Russell,
1144:The fact that it is a hypothesis specially uncongenial to the emotions of this investigator or that, is neither here nor there. ~ C S Lewis,
1145:The more we look at food as fuel and the more we take emotions out of eating, the more likely we are to moderate ourselves. ~ Jen Lancaster,
1146:The political impulse, similarly, must, however manifested, proceed from a universal urge to order social relations. Emotions ~ David Mamet,
1147:True peacekeeping is about properly processing the emotions before they get stuffed and rot into something horribly toxic. ~ Lysa TerKeurst,
1148:Understanding our fall and rise, owning our story, taking responsibility for our emotions—this is where the revolution starts. ~ Bren Brown,
1149:Your emotions and reactions are valid, Merit. Don’t let anyone tell you any different. You’re the only one who feels them. ~ Colleen Hoover,
1150:1. Knowing one’s emotions. Self-awareness—recognizing a feeling as it happens—is the keystone of emotional intelligence. As ~ Daniel Goleman,
1151:A man is more frank and sincere with his emotions than a woman. We girls, I'm afraid, have a tendency to hide our feelings. ~ Marilyn Monroe,
1152:Death. The end of sense-perception, of being controlled by our emotions, of mental activity, of enslavement to our bodies. ~ Marcus Aurelius,
1153:Does this feel like pity to you, Alex? I assure you a great many emotions for you fill me, but pity is not one of them. ~ Dominique Eastwick,
1154:Even if the world doesn’t happen the way you want it, at least your thoughts and emotions should happen the way you want them to. ~ Sadhguru,
1155:Everything is subjective in the human mind. Our emotions, our opinions, they're all relative. It all depends on perspective. ~ Jasmine Warga,
1156:His emotions are running about three planets beyond the moon, and there are no tears in outer space. Just black holes ========== ~ Anonymous,
1157:Instead of relying on expensive marketing, habit-forming companies link their services to the users' daily routines and emotions. ~ Nir Eyal,
1158:Instead of relying on expensive marketing, habit-forming companies link their services to the users’ daily routines and emotions. ~ Nir Eyal,
1159:In the end faith always moves beyond mental assent and duty and will involve the whole self—mind, will, and emotions. Why ~ Timothy J Keller,
1160:It’s much easier to control our perceptions and emotions than it is to give up our desire to control other people and events. ~ Ryan Holiday,
1161:Keeping your emotions all locked up is something that’s unfair to you. When you clearly know how you feel. You should say it. ~ Taylor Swift,
1162:Many traders ride an emotional roller coaster and miss the essential element of winning: the management of their emotions. ~ Alexander Elder,
1163:My emotions swirl like leaves caught in the breath of a dust devil, and the only thing I can seem to hold onto is the anger. ~ Emily Murdoch,
1164:Reason necessarily expresses itself through emotions and emotions are healthy only insofar as they are expressions of reason. ~ Allen W Wood,
1165:So why did I come for her? Why did I allow emotions to control me? Emotions were deceptive. They made men do foolish things ~ Nadine Brandes,
1166:Stories are propaganda, virii that slide past your critical immune system and insert themselves directly into your emotions. ~ Cory Doctorow,
1167:The benefit of prayer is that it guards our thoughts and emotions against becoming overburdened, depressed and worn out. ~ Benjamin Reynolds,
1168:What's most important in animation is the emotions and the ideas being portrayed. I'm a great believer of energy and emotion. ~ Ralph Bakshi,
1169:A wild longing for strong emotions and sensations seethes in me, a rage against this toneless, flat, normal and sterile life. ~ Hermann Hesse,
1170:But we must understand that emotions are unreliable and at times, tyrannical. They should never be permitted to dominate us. ~ James C Dobson,
1171:Devotion is not about a God. Devotion is about you making your emotions so sweet that your life experience becomes beautiful. ~ Jaggi Vasudev,
1172:Emotions is evil. People who make me feel are worse. I take comfort in the stone inside of me. If I don't feel, I don't hurt. ~ Katie McGarry,
1173:Following your feelings will lead you to their source. Only through emotions can you encounter the force field of your own soul. ~ Gary Zukav,
1174:He is a good man, who can receive a gift well. We are either glad or sorry at a gift, and both emotions are unbecoming. ~ Ralph Waldo Emerson,
1175:He is thoroughly professional about his job. He is a serious, pleasant man, and he has trained himself to control his emotions. ~ David Grann,
1176:He looked at her hopelessly. Nothing is more perplexing to a man than the mental process of a woman who reasons her emotions. ~ Edith Wharton,
1177:it wasn’t necessarily events themselves that drove our emotions but our beliefs about or interpretations of those events. ~ J Mark G Williams,
1178:Life is too short to hold in a single tear, a single laugh, a single breath. Biology is how we exist. Emotions are how we live. ~ Jewel E Ann,
1179:The Egyptians said that a physician could cure only if his heart was moved and his emotions engaged in behalf of a patient, ~ Taylor Caldwell,
1180:To make a point of declaring friendship is to cheapen it. For men's emotions are very rarely put into words successfully. ~ Hunter S Thompson,
1181:Watch a movie that makes you laugh or listen to a song that makes you cry. Embrace your emotions and be proud of what you feel. ~ Demi Lovato,
1182:You mustn't let your emotions get the better of you. There is a great deal to be angry about, but anger doesn't change things. ~ Gemma Malley,
1183:You never want to play too vampiric or generically evil, so you look for emotions or character traits that you can relate to. ~ Joseph Morgan,
1184:But emotions were, indeed, wild horses and they demanded to be heard. Brida let them run free for a while until they grew tired ~ Paulo Coelho,
1185:Definitely, my approach is me-oriented. I feel like my job is to safeguard the believability of the emotions of the character. ~ Casey Affleck,
1186:ever ask me what’s wrong. He understands that talking can be difficult when different emotions are weighing down your voice. ~ Kathryn Andrews,
1187:Fear and love can never be experienced at the same time. It is always our choice as to which of these emotions we want... ~ Gerald G Jampolsky,
1188:if we focus on what's ugly, we attract more ugliness into our thoughts, and then into our emotions, and ultimately into our lives ~ Wayne Dyer,
1189:If you want to convince the world that a fish can sense your emotions, only one statistical measure will suffice: the p-value. ~ Charles Seife,
1190:I kiss him. My mouth on his. Without fear. Without thought. All of my emotions, my love, my trust, wrapped up in this embrace. ~ Katie McGarry,
1191:I liked the fact that I was forced to get inside of my emotions and to really try to figure out a lot of what I was going through. ~ Geddy Lee,
1192:In due course one learns, where individuals and emotions are concerned, that Time’s slide-rule can make unlikely adjustments. ~ Anthony Powell,
1193:I touched emotions I've never tapped in my entire life. I've heard people say, 'I hope this movie doesn't glamorise drugs. ~ Leonardo DiCaprio,
1194:Like the whole range of other human emotions, it's just a matter of chemistry. We are all nothing but machines made of flesh. ~ Donato Carrisi,
1195:Negative emotions are like unwelcome guests. Just because they show up on our doorstep doesn't mean they have a right to stay. ~ Deepak Chopra,
1196:There are many emotions we have to resist, but happiness is not one of them! So go ahead and be as happy as you can possibly be. ~ Joyce Meyer,
1197:There is no art form that has so much in common with film as music. Both affect our emotions directly, not via the intellect. ~ Ingmar Bergman,
1198:There was a hazy damp film in his eyes that I recognized from emotions in old movies, projected large on darkened screens. ~ Alexandra Kleeman,
1199:The weariness of being loved, of being truly loved! The weariness of being the object of other people’s burdensome emotions! ~ Fernando Pessoa,
1200:we dismiss vulnerability as weakness only when we realize that we’ve confused feeling with failing and emotions with liabilities. ~ Bren Brown,
1201:With young people everything is much more on the surface - all the emotions; when you get older you know how to hide things. ~ Rineke Dijkstra,
1202:You are, after all, what you think. Your emotions are the slaves to your thoughts, and you are the slave to your emotions. ~ Elizabeth Gilbert,
1203:But our gusty emotions say to me that we have / Tasted heaven many times: these delicacies / Are left over from some larger party. ~ Robert Bly,
1204:Children were quick to grasp the subtleties of emotions around them, to see through evasions and quickly identify prevarication. ~ Charles Todd,
1205:, entertaining friends, and using your money to spread largesse, sometimes even in a way that wouldn’t touch your emotions. ~ Catherine Cookson,
1206:exactly the same emotions that Robert E. Lee did—a love for the South and his home but a disgust for the evil of slavery. ~ Marcia Lynn McClure,
1207:I'm aware of the mystery around us, so I write about coincidences, premonitions, emotions, dreams, the power of nature, magic. ~ Isabel Allende,
1208:In architecture, the demand was no longer for box-like forms, but for buildings that have something to say to the human emotions. ~ Kenzo Tange,
1209:Instead of relying on expensive marketing, habit-forming companies link their services to the users’ daily routines and emotions.[7] ~ Nir Eyal,
1210:In their precise tracings-out and subtle causations, the strongest and fieriest emotions of life defy all analytical insight. ~ Herman Melville,
1211:I think there is little harm in venting here and there about things, as we are all human, and it is good to express emotions. ~ Michelle Gielan,
1212:I try to see the dark and light in everything. This is my way of comforting myself when I am dealing with those emotions. ~ Francesca Lia Block,
1213:It was nice to feel something other than anxiety, or mute fury, the twin emotions that seemed to make up so much of my daily life. ~ Jojo Moyes,
1214:I write to music, so every script I have has its own playlist. Music just opens me up to the emotions that I'm writing. ~ Gina Prince Bythewood,
1215:Loving someone comes with a vast array of emotions and not all are pleasant. Just know when the emotions die so does the love. ~ Zachary Koukol,
1216:My friend Donna even likes to give humorous names to her reactive emotions such as “Freddy Fear,” “Judge Judy,” and “Anger Annie. ~ William Ury,
1217:Self-management is your ability to use your awareness of your emotions to stay flexible and direct your behavior positively. ~ Travis Bradberry,
1218:The dog appeals to cheap and facile emotions; the cat to the deepest founts of imagination and cosmic perception in the human mind. ~ S T Joshi,
1219:The heart and soul work on emotions. They don’t always stop to think about what is right or wrong, only what they want and need. ~ Sejal Badani,
1220:...there will always be books. ... Books are real objects. Books are friends. ... They're also ideas and emotions. ~ Stephen King,
1221:To paraphrase Goethe: Impotent hatred is the worst of all emotions; one should hate nobody whom one can't destroy. ~ Sarah Lyons Fleming,
1222:We spend all our time trying to insulate ourselves from negative sensations and emotions, and we end up stunted on both ends. ~ Johnny B Truant,
1223:We work with nutrition and exercise to increase our energy, but we ignore the richest source of energy we possess—our emotions. ~ Karla McLaren,
1224:Whenever any kind of relationship conflict arises, my choice is whether to give the other person power to control my emotions. ~ Lysa TerKeurst,
1225:When I play, I very quickly put myself into a light hypnotic trance and compose while playing, drawing directly from the emotions. ~ John Fahey,
1226:Words and emotions are simple currencies. If we inflate them, they lose their value, just like money. They begin to mean nothing. ~ Jess Walter,
1227:28. Death. The end of sense-perception, of being controlled by our emotions, of mental activity, of enslavement to our bodies. ~ Marcus Aurelius,
1228:A lot of women do a lot of harm because they don't control their emotions. But in terms of violence, men seem to have a monopoly ~ Dennis Prager,
1229:A man is expected to control his emotions. To be in love is to let your soul live inside another’s body. It diminishes a man. ~ Elisabeth Storrs,
1230:...as if in rebellion, certain emotions become amplified at the exact moments when you are expected not to feel them at all. ~ Chinelo Okparanta,
1231:Conflicts create the fire of affects and emotions; and like every fire it has two aspects: that of burning and that of giving light. ~ Carl Jung,
1232:Find your purpose by excavating and tying together the common threads of your happy memories by focusing on the emotions you felt. ~ Mastin Kipp,
1233:He knew that there was no quick comfort for emotions like those. They were deeper and they did not need to be told. They were felt. ~ Lois Lowry,
1234:if we focus on what's ugly, we attract more ugliness into our thoughts, and then into our emotions, and ultimately into our lives ~ Wayne W Dyer,
1235:If you cultivate your body, your mind, your emotions, and your energies to a certain level of maturity, meditation will blossom. ~ Jaggi Vasudev,
1236:I'm very careful with my emotions, and I don't let them run free. If I'm upset, it's usually for a very good, very deep reason. ~ Angelina Jolie,
1237:I went to college at North Carolina School of the Arts and took a lot of singing classes, and it really is so connected to emotions. ~ Anna Camp,
1238:My work is immaterial. It's not painting, it's not sculpture, it's emotions. I'm giving you something to experience yourself. ~ Marina Abramovic,
1239:Nobody is honest, nobody is real. You can't trust anyone or anything. Emotions are humanity's fatal disease. And we're all dying. ~ Alice Oseman,
1240:seemed to be on the verge of several emotions, an interesting but uncomfortable combination of boredom and sadness, regret too. ~ Anita Brookner,
1241:the iron determination with which we must carry out Hitler’s orders could only be obtained by a stifling of all human emotions. ~ William Styron,
1242:Things that bring out your emotions are what should be in theaters and in books. That's what art is. It makes you feel things. ~ Dominique Swain,
1243:Through the practice of meditation, when the mind is quieted and the emotions are calmed, the Soul shines forth in all of its glory. ~ Genevieve,
1244:We know too much and feel too little. At least, we feel too little of those creative emotions from which a good life springs. ~ Bertrand Russell,
1245:Be willing to re-examine what you believe. The more you live in the truth, the more your emotions will help you see clearly. ~ William Paul Young,
1246:By temperament and disposition and emotions, I'm a liberal; but in my beliefs about what's best for the country, I'm a centrist. ~ Jonathan Haidt,
1247:emotions are not amoral—they vocalize the inner working of our souls and are as tainted as any other portion of our personality. ~ Dan B Allender,
1248:Emotions. A waste of energy in Zacharel’s estimation. You lived, you warred and one day you died. Anything else was unnecessary. ~ Gena Showalter,
1249:Eternal truths are ultimately invisible, and you won't find them in material things or natural phenomena, or even in human emotions. ~ Y ko Ogawa,
1250:Eternal truths are ultimately invisible, and you won't find them in material things or natural phenomena, or even in human emotions. ~ Yoko Ogawa,
1251:Hitler had this understanding that you speak to people's deepest, darkest emotions and give them voice that can be incredibly effective. ~ Tim Wu,
1252:I could not let my emotions, my fear, rule me; I had to be practical; I had to figure out a way around this difficulty. ~ Jenna Elizabeth Johnson,
1253:I try to study the unfamiliar emotions inside my chest that make me act and sound like a hormonal teenager instead of a serial killer ~ V F Mason,
1254:I want my boys to have an understanding of people's emotions, their insecurities, people's distress, and their hopes and dreams. ~ Princess Diana,
1255:(speaking of Ann Radcliffe) A work of art worthy of the name is one which gives us back the freshness of the emotions of childhood. ~ Andr Breton,
1256:The anoretic operates under the astounding illusion that she can escape the flesh, and, by association, the realm of emotions. ~ Marya Hornbacher,
1257:The book was a challenge, a secondhand paperback crammed with huge and violent emotions in small crowded type on waterlogged pages. ~ Don DeLillo,
1258:The familiarity is balm for my soul and I take a moment to soak it in, hoping my emotions don’t choose this moment to betray me. ~ Linda Castillo,
1259:The mind has greater power over the emotions, and is less subject thereto, insofar as it understands all things to be necessary. ~ Baruch Spinoza,
1260:WEALTH PRINCIPLE: When the subconscious mind must choose between deeply rooted emotions and logic, emotions will almost always win. ~ T Harv Eker,
1261:Contempt, disdain, scorn: these emotions were stops along a closed loop that originated and terminated in a sense of superiority. ~ Kamila Shamsie,
1262:emotions were a drug to be carefully administered. Just enough gave strength. Too much rendered a person—most people—useless. ~ Emma Jane Holloway,
1263:Envy is the most futile of emotions. Sometimes, you are envying an idea you have about someone, but you’re actually envying fiction. ~ Carol Mason,
1264:He was particularly good at apprehending movement, from the motions of a flapping wing to the emotions flickering across a face. ~ Walter Isaacson,
1265:I let the music set the tone of the lyrics.I allowed myself to write more about relationships and emotions, in a girly way almost. ~ Jose Gonzalez,
1266:I've been to many funerals of funny people, and they're some of the funniest days you'll ever have, because the emotions run high. ~ Albert Brooks,
1267:I work with whatever mediums seems best suited to evoking the sorts of thoughts and emotions I am interested in playing with. ~ Patricia Piccinini,
1268:Real strength lies in the control or, as Nassim Taleb put it, the domestication of one’s emotions, not in pretending they don’t exist. ~ Anonymous,
1269:Remorse is a virtue in that it is a stirrer up of the emotions but it is a folly to accept it is a criticism of conduct. ~ William Carlos Williams,
1270:Tap into people's emotions. We've all been put to sleep by a speaker who just gives the facts. You must tap into people's feelings. ~ Tony Robbins,
1271:The belief systems we have about ourselves and about God determine many of our everyday thoughts, which then dictate our emotions. ~ Andrew Farley,
1272:this sort of rumination is often harmful. When people are depressed, they pick out the negative events and emotions of their lives, ~ David Brooks,
1273:This wine is too good for toast-drinking, my dear. You don't want to mix emotions up with a wine like that. You lose the taste. ~ Ernest Hemingway,
1274:We are built to walk. Not to SoulCycle and jog and hike. Walking is mental. You sharpen your thoughts and process your emotions. ~ Caroline Kepnes,
1275:When a loved one passes, there are mixed emotions, and a thirst to live one's own life more deeply can certainly be among them. ~ Salli Richardson,
1276:Your emotions are extremely complex and make my own feel normal. I need to surround myself with people who are more warped than me. ~ Sarah Noffke,
1277:Art both expresses and gratifies the lowest part of the soul, and feeds and enlivens base emotions which ought to be left to wither. ~ Iris Murdoch,
1278:BEING ABLE to lighten up is the key to feeling at home with your body, mind, and emotions, to feeling worthy to live on this planet. ~ Pema Ch dr n,
1279:Branding is your promise to the reader. It's the words, images and emotions that surround your work and the way readers think of you. ~ Joanna Penn,
1280:Emotions are a funny thing, but they’re yours and you have a right to feel all of them. What matters is how you react to them.” Justin ~ Riley Hart,
1281:Guilt is the most destructive of all emotions. It mourns what has been while playing no part in what may be, now or in the future. ~ Penelope Leach,
1282:He knew that Dr. Argon would advise him against bottling up his emotions as it would lead to psychological scarring in the long term. ~ Eoin Colfer,
1283:I do not know what to do with the emotions inside me. I do not know how to be this close to someone and still hold on to myself. ~ Lisa Renee Jones,
1284:I dont fully understand my wifes emotions - and Im supposed to write an excellent female character and unravel the secret of women? ~ Evan Goldberg,
1285:I like playing characters with as many emotions as possible. I'd love to play a really crazy person - someone truly out of her mind. ~ Elle Fanning,
1286:Learning your lesson from a mistake is healthy, but living forever in the emotions of your past mistakes is toxic and debilitating. ~ Bryant McGill,
1287:Nearly everyone in the world has appetites and impulses, trigger emotions, islands of selfishness, lusts just beneath the surface. ~ John Steinbeck,
1288:No form of art goes beyond ordinary consciousness as film does, straight to our emotions, deep into the twilight room of the soul. ~ Ingmar Bergman,
1289:Passion must be subject to reason; emotions lead one astray. "There was no one to complain to in the woods, so I did not complain. ~ Michael Finkel,
1290:Right underneath your thoughts and negative emotions exists an ocean of love. You have but to quiet the mind to experience it. ~ Barbara Ann Kipfer,
1291:She was right; if Logan lost a grip on his emotions, it could be dangerous for Page because she’d be the one administering the shot. ~ Dannika Dark,
1292:Silent tears are the worst. It's the sign of a broken spirit. No sound, no residual emotions... just tears. Silent, unstoppable tears. ~ N R Walker,
1293:The thing I adore about acting is that it's not me: you get to experience all these emotions, but essentially it's not you. ~ Jessica Brown Findlay,
1294:To teach virtue we must educate the emotions, and this means learning "what to feel" in the various circumstances that prompt them. ~ Roger Scruton,
1295:When people have eating disorders, they can't actually see what they truly look like because they're so clouded with their emotions. ~ Paula Patton,
1296:Whether you realize it or not, your ongoing battle with unbelief drives all your sinful thoughts, emotions, desires, and actions. ~ James MacDonald,
1297:An actor is somebody who communicates someone else's words and emotions to an audience. It's not me. It's what writers want me to be. ~ Maggie Smith,
1298:Analyze yourself. All emotions are reflected in the body and mind. Envy and fear cause the face to pale, love makes it glow. ~ Paramahansa Yogananda,
1299:Ari believed we are all a simulation. Matter is an illusion. Everything is silicon. He could be right. But your emotions? They’re solid. ~ Matt Haig,
1300:Bob and I [Carl Bernstein]embraced and held each other briefly. There was a whole lifetime of emotions and journalism in this moment. ~ Bob Woodward,
1301:Do not let another day go by where your dedication to other people's opinions is greater than your dedication to your own emotions! ~ Steve Maraboli,
1302:Emotion is not opposed to reason. Emotions guide and manage thought in fundamental ways and complement the deficiencies of thinking. ~ Les Greenberg,
1303:Emotions are the keys to learning, the keys to imprinting. The stronger the emotion, the more clearly the experience is learned. ~ Clotaire Rapaille,
1304:emotions caused the individual and society to be weak spiritually and did not help with survival in the harsh environment of this world. ~ Liu Cixin,
1305:emotions develop out of an undifferentiated affective state of excitement in which sensory activities are combined (as in synaesthesia). ~ Anonymous,
1306:Emotions might lead to chaos sometimes, but can be a beautiful kind of chaos. - The Return, Book 3 of The Wordwick Games by Kailin Gow. ~ Kailin Gow,
1307:Emotions somehow meant more when they were handwritten on precious scraps of paper and conveyed on slow trains running out of fuel. ~ Barbara Demick,
1308:God is not a drug, and He certainly does not create experiences and emotions that make us feel better but not become better. ~ Erwin Raphael McManus,
1309:I like to express true emotions under the cover of melancholy: It includes fulfilment and pain, which describes human existence. ~ Volker Bertelmann,
1310:It's as if they have thinner boundaries separating them from other people's emotions and from the tragedies and cruelties of the world. ~ Susan Cain,
1311:Jung realized there are always images hidden behind every emotion-when translating emotions into images, he was inwardly reassured. ~ Barbara Hannah,
1312:Music can describe emotions far more accurately than words ever can. As soon as I realised that, I knew music was where I wanted to be. ~ John Lydon,
1313:Music is something that takes you to a world which is very different from the world of hatred,jealousy, and all those negative emotions ~ A R Rahman,
1314:No emotions are bad. But if they stay for long, then it is bad. Emotions should be like a line drawn on the surface of water. ~ Sri Sri Ravi Shankar,
1315:One can overcome the forces of negative emotions, like anger and hatred, by cultivating their counter-forces, like love and compassion. ~ Dalai Lama,
1316:Piano playing is more difficult than statesmanship. It is harder to awake emotions in ivory keys than it is in human beings. ~ Ignacy Jan Paderewski,
1317:Self-pity is, perhaps, the least becoming of all emotions, and we often indulge in it only beause we are too exhausted to resist. ~ Ivy Baker Priest,
1318:Sometimes she wondered if those who felt too deeply were the ones who, when hurt, shut down their emotions even tighter than others. ~ Christy Reece,
1319:The greatest hindrance to spiritual maturity is walking according to our emotions instead of purposely choosing to do the right thing. ~ Joyce Meyer,
1320:The path of awakening the kundalini is to turn inwards and pay attention to our world of emotions, thoughts and talents hidden inside us. ~ Om Swami,
1321:There are lots of ways to communicate what we know, but few ways to communicate what we feel. Music is one way to communicate emotions. ~ Carl Sagan,
1322:There have always been mixed emotions about Howard Cosell: Some people hate him like poison; and other people just hate him regular. ~ Buddy Hackett,
1323:When you write a book, you want to have fidelity to the character. Characters and their emotions guide the structure of the novel. ~ David Bezmozgis,
1324:A man who is swayed by negative emotions may have good enough intentions, may be truthful in word, but he will never find the Truth. ~ Mahatma Gandhi,
1325:As far as I can tell, there are only two emotions that keep the world spinning, year after year. One is fear. The other is desire. ~ Deborah Harkness,
1326:As fast as I can tell there are only two emotions that keep the world spinning year after year...One is fear. The other is desire. ~ Deborah Harkness,
1327:Buddhahood is a state free of all obstructions to knowledge and disturbing emotions. It is the state in which the mind is fully evolved. ~ Dalai Lama,
1328:It might sound goofy, but I do believe that emotions have power. We're all driven by something, and most of that is emotional reaction. ~ Geoff Johns,
1329:It’s clear that, even though love is strong, in a crisis, what your mind perceives will save your life is more important than emotions. ~ Ken Dickson,
1330:I've got some issues that nobody can see and all of these emotions are pouring out of me I bring them to the light for you it's only right ~ Kid Cudi,
1331:Maybe pulling her emotions out and inserting in his logic would change this morbid course. But damn if he’d joke about it like she did. ~ Kelly Moran,
1332:My father tolerated no dramatics of any kind. I’m not certain which is more devilish uncomfortable—too many emotions or none at all. ~ Ashley Gardner,
1333:Real strength lies in the control or, as Nassim Taleb put it, the domestication of one’s emotions, not in pretending they don’t exist. ~ Ryan Holiday,
1334:Sadness is an emotion you can trust. It is stronger than all of the other emotions. It makes happiness look fickle and untrustworthy. ~ Tarryn Fisher,
1335:She felt puzzled and ashamed, as always when people attributed to her emotions and motives they possessed and thought she shared. ~ Margaret Mitchell,
1336:There are only two emotions, love and fear. Love and fear is all there is--everything else is just an offshoot, motivated by those two. ~ Alyson Noel,
1337:There may be more danger in prejudices which are apparently founded in logic than in those which are acknowledged as emotions. (p69) ~ Edward de Bono,
1338:Though I’ve known you a short time, I feel I know you intimately. Not your life but you, your emotions, your dreams, your aspirations. ~ Henry Miller,
1339:With the awakening of his emotions, his first perception was a sense of futility, a dull ache at the utter grayness of his life. ~ F Scott Fitzgerald,
1340:As a writer I'm always mindful that not everyone is going to feel the same way I do about something, so my emotions are just my emotions. ~ Cher Lloyd,
1341:Butch’s thoughts didn’t make his feelings of fear and terror disappear, but they did keep his emotions from hijacking his behavior. ~ Travis Bradberry,
1342:Emotions are there to enjoy life; but they are not used in self-reflection because they inhibit a proper reflection. They gunk us up. ~ Frederick Lenz,
1343:For so long I'd wanted my life to be nothing more than a dream. Now, with emotions and sensations flooding me, I wanted this reality. ~ Gena Showalter,
1344:I couldn’t feel the unreserved joy I should be experiencing, which worried me. Why did I carry my emotions as if they were a burden? ~ Henning Mankell,
1345:I feel really blessed for the journey, all that I have learnt & the enormity of emotions that exist because of the presence of you. ~ Truth Devour,
1346:If you plagiarize others' techniques, you steal their emotions and tell your spectators a lie with your work. Works as such equal zero. ~ Wu Guanzhong,
1347:I practice stoic philosophy. As a human being, you may have emotions, but these don't need to affect your soul. The two are not one. ~ Daphne Guinness,
1348:Language is surely too small a vessel to contain these emotions of mind and body that have somehow awakened a response in the spirit. ~ Radclyffe Hall,
1349:Orthodox science today attempts to be free not only of values but also of emotions. As youngsters would say, it tries to be "cool". ~ Abraham H Maslow,
1350:Sunset is a moment where all emotions are experienced: Melancholy, amazement, intoxication, casuistry, admiration, love, sadness… ~ Mehmet Murat ildan,
1351:That was another thing that was becoming overwhelming --- her emotions. She normally only seemed to have two --- happy or pissed off. ~ Samantha Chase,
1352:The painter must always seek the essence of things, always represent the essential characteristics and emotions of the person he is painting. ~ Titian,
1353:Water has memory. Depending on how you treat it, what kind of thoughts and emotions you generate, accordingly it behaves in your body. ~ Jaggi Vasudev,
1354:When scoring a film, empathy is the key. And it is just as important to use music to express the actors' emotions as it is to move the audience. ~ RZA,
1355:Yes, emotions may be authentic, and authenticity is a modern virtue, but one can be authentic without being unnecessarily revealing. ~ Richard Stengel,
1356:you can’t transform the quality of your thoughts
and emotions without transforming the consciousness
from which they arise. ~ Barbara De Angelis,
1357:A lot of people... are afraid of pictures which have visible emotions in them. They feel calmer in front of pictures which are placid. ~ Howard Hodgkin,
1358:...and like a lot of grieving people who keep a habitual distance from their emotions, he thought that being alone was what he needed. ~ Michael Chabon,
1359:A self - a me - exists in every thought and every emotion. Suffering arises through complete identification with thinking and emotions. ~ Eckhart Tolle,
1360:Film is such a very good tool for communicating emotions, and all designers and creative people look to inspire an emotional response. ~ Ozwald Boateng,
1361:He liked to observe emotions; they were like red lanterns strung along the dark unknown of another's personality, marking vulnerable points. ~ Ayn Rand,
1362:Human beings sometimes find a kind of pleasure in nursing painful emotions, in blaming themselves without reason or even against reason. ~ Isaac Asimov,
1363:It's funny because being comedic and happy and lighthearted is who I am as a person, so they're easier emotions for me to connect with. ~ Lindsay Lohan,
1364:I was brought up with considerable discipline, and I was taught it wasn't proper to display certain very private emotions in public. ~ Carolina Herrera,
1365:Love was something different. Love was pure delight, a fountain of emotions, sensual delights, and enjoying spending time together. ~ Sergei Lukyanenko,
1366:My music is very emotional. The reason why I want to play music is very emotional. I want to call out my emotions and package them into music. ~ Hiromi,
1367:She and Thomas had helped construct the Maze; at the same time she’d exerted a lot of effort to build a wall holding back her emotions. ~ James Dashner,
1368:Social awareness is your ability to accurately pick up on emotions in other people and understand what is really going on with them. ~ Travis Bradberry,
1369:The path of awakening the kundalini is to turn inwards and pay attention to our world of emotions, thoughts and talents hidden inside us. It ~ Om Swami,
1370:The rendering of my thoughts, emotions, and experiences is part comedy and part tragedy as well as history, for life is such a mingling. ~ Karen Harper,
1371:To accomplish artistic work, of any individual worth, nature must be seen through the medium of the artist's intellectual emotions. ~ Gertrude Kasebier,
1372:To be able to shut off your emotions drastically, I think that the only way you can do that is if you have some of sociopathic qualities. ~ Oscar Isaac,
1373:We need to understand how destructive emotions affect us and constructive emotions can help us, so that we can maintain our peace of mind. ~ Dalai Lama,
1374:With yoga, not only your body should become flexible - your mind and emotions, and above all your consciousness should become flexible. ~ Jaggi Vasudev,
1375:A language that takes our emotions seriously and gives them real weight in our lives encourages us to think and be and act differently. ~ Dorothee Solle,
1376:And what is up to us? Our emotions Our judgments Our creativity Our attitude Our perspective Our desires Our decisions Our determination. ~ Ryan Holiday,
1377:Embrace all emotions: sadness, happiness, sorrow, hate, love, prejudice, fear; they are weapons against our greatest enemy: indifference. ~ Dave Matthes,
1378:Emotions are the colors of the soul—they are spectacular and incredible. When you don’t feel, the world becomes dull and colorless. ~ William Paul Young,
1379:emotions really exist at the bottom of the personality or at the top. in the middle they are acted. this is why all the world is a stage. ~ Iris Murdoch,
1380:Ideas about life organize perception; names of emotions organize sensations; rules of syntax organize thought. But pain comes on its own. ~ Mason Cooley,
1381:I have faith in young people because I know the strongest emotions which prevail are those of love and caring and belief and tolerance. ~ Barbara Jordan,
1382:It is not possible to build on negative emotions. Genuine literature will come only when we replace hatred for man with love for man. ~ Yevgeny Zamyatin,
1383:It’s easier to change your mind and emotions by taking action than it is to change your actions by trying to think and feel differently. ~ Stephen Guise,
1384:Jealousy is the dragon in paradise; the hell of heaven; and the most bitter of the emotions because associated with the sweetest. ~ Alfred Richard Orage,
1385:Musk sits somewhere on the autism spectrum and that he has trouble considering other people’s emotions and caring about their well-being. ~ Ashlee Vance,
1386:Negative emotions are a necessary component of emotional health. To deny that negativity is to perpetuate problems rather than solve them. ~ Mark Manson,
1387:The basic premise that children must learn about emotions is that all feelings are okay to have; however, only some reactions are okay. ~ Daniel Goleman,
1388:The Sam I knew was never in control of her emotions. But on that day she was wearing dignity. So much more beautiful than pearls. ~ Benjamin Alire S enz,
1389:To reduce destructive emotions we need to strengthen constructive emotions. For example, to counter anger we cultivate love and compassion. ~ Dalai Lama,
1390:Whoever, however close to me you may be. Nobody can change my emotions. Even if I am sad it's my own problem, not somebody else's. ~ Rajashree Choudhury,
1391:Without painting, sculpture, music, poetry, and the emotions produced by natural beauty of every kind, life would lose half its charm. ~ Herbert Spencer,
1392:(Y)ou couldn't do mathematics with emotions. In protecting yourself from hurt you could create a new, subtler type of pain. It is a dilemma. ~ Matt Haig,
1393:Acting deals with very delicate emotions. It is not putting up a mask. Each time an actor acts he does not hide; he exposes himself. ~ Rodney Dangerfield,
1394:Emotions are the colors of the soul; they are spectacular and incredible. When you don't feel, the world becomes dull and colorless. ~ William Paul Young,
1395:Following Jesus is about having your paradigms shift as you navigate a wide range of emotions while living the big life Jesus invites us into. ~ Bob Goff,
1396:He unzipped his hooded top and took it off, and wished emotions were like clothes, that he could remove them, fold them, set them somewhere. ~ Nick Laird,
1397:His experiences at the scene of so many violent events had not hardened him: he was still vulnerable to the emotions of his adolescence. ~ Isabel Allende,
1398:I love you, in my mind where my thoughts reside, in my heart where my emotions live, and in my soul where my dreams are born. I love you. ~ Dee Henderson,
1399:I see no need in taking part in forced adolescent social rituals that would do nothing but stir up emotions of dread for all involved. ~ Jennifer Mathieu,
1400:I think that layers in music, whether it's layers juxtaposing emotions and feelings or layers of texture, make for a more interesting product. ~ St Lucia,
1401:It was a weird mix of emotions. One day, your best friend could be killed. The day before, you could be celebrating him getting a brand-new bike. ~ Jay Z,
1402:Oh, it was horrible to have a teenager’s emotions and a forty-year-old’s body. It was humiliating. It was depressing. It was degrading. ~ Katherine Heiny,
1403:Our culture thrives on black-and-white narratives, clearly defined emotions, easy endings, and so, this thrust into complexity exhausts. ~ Caroline Knapp,
1404:Our emotions are often beautiful, but they can also be dangerous. They represent our spontaneity, and seem to speak to us of our freedom. ~ Tariq Ramadan,
1405:Privately, I felt that living in that privileged environment, where her emotions ran unchecked, had made her oversensitive and unstable. ~ Minae Mizumura,
1406:Somewhere beneath the tides of those superficial emotions she knew the cold deep current of her grief sought to pull her down and drown her. ~ Robin Hobb,
1407:The monkey’s face had more emotions than a human’s: curiosity, pity, exhaustion, like he’d already seen too much. Danny had to look away. ~ Jennifer Egan,
1408:There are only two emotions. Love and fear.... Love and fear is all there is == Everything else is just an offshoot motivated by those two. ~ Alyson Noel,
1409:There was both love and despair in his voice.
He was truly handicapped when it came to emotions, and falling in love hadn't changed that... ~ J R Ward,
1410:Whoever said women were fucked up and ruled by their emotions never considered it was better than being led around by a swollen appendage. ~ Kahlen Aymes,
1411:As a group they tend to be more charming than most people,” she said. “They have no warm emotions of their own but will study the rest of us. ~ Jon Ronson,
1412:Commandment 7: It’s important to look for changes in a person’s behavior that can signal changes in thoughts, emotions, interest, or intent. ~ Joe Navarro,
1413:He couldn’t come close to sorting it out himself, but he’d never been hit by a stronger wave. A power of emotions as painful as pleasurable. ~ Delia Owens,
1414:if a man wasn’t killed in war, then that man’s mind, spirit, and emotions decayed, or, even worse, were willfully buried because of it. ~ Brian Lee Durfee,
1415:Ignoring our emotions is turning our back on reality; listening to our emotions ushers us into reality. And reality is where we meet God. ~ Dan B Allender,
1416:I go to church every Sunday. I've always been a believer. I love singing. I don't have the best voice - I just love getting my emotions out. ~ Kellan Lutz,
1417:I'm not as good at showing my emotions as other girls, so it comes across like I don't care, even when I do. I like to keep things to myself. ~ Kiera Cass,
1418:One of the effects of a safe and civilized life is an immense over sensitiveness which makes all the primary emotions somewhat disgusting. ~ George Orwell,
1419:Only when we’re all willing to own our emotions, and let our lovers and friends own theirs, does anyone have the power to change and grow. ~ Dossie Easton,
1420:Part of the reason of being an actor is you like playing other people's lives and exploring all the psychologies in that and the emotions. ~ Nicole Kidman,
1421:Sometimes in the great soundtrack of our lives there are no words, there are only emotions; I believe this is why God gave us classical music. ~ Anonymous,
1422:The way to overcome negative thoughts and destructive emotions is to develop opposing, positive emotions that are stronger and more powerful. ~ Dalai Lama,
1423:To Calbernans, love and happiness were not simply emotions. They were as essential as air and water. A Calbernan could not live without them. ~ C L Wilson,
1424:We all sing about the things we're thinking; musicals are about expressing those emotions that you can't talk about. It works a real treat. ~ Anthony Head,
1425:A concert of emotions and vivid dreams danced around inside my head and I was completely cognizant and aware of my surroundings, and the pain… ~ Elle Klass,
1426:In my experience of women, women have a greater capacity. Maybe women, even very pragmatic ones, are less guarded about showing emotions. ~ David Bezmozgis,
1427:Look, all I meant is...words are words. They don't matter as much as you think the do. What's important are the emotions behind them" -Josh ~ Claudia Gabel,
1428:Men were supposed to be dissociative about sex. Able to turn off their emotions and think with their dick. But Mark had never been like that. ~ M J Arlidge,
1429:My heart still races every time you glance my way, Rose.” The emotions coursing through me left me barely able to breathe, much less speak. ~ Bella Forrest,
1430:She needed to get out of there. Her brains, thankfully, were still safely in her skull, but her emotions were splattered on the pavement. ~ Francine Pascal,
1431:The disturbing attitudes and negative emotions, such as clinging attachment, anger, and ignorance are the real source of our unhappiness. ~ Thubten Chodron,
1432:There's so much I want to do. I love emotions, I love drama, I love comedy and I also want to take action up to another level, I love comics. ~ Gina Carano,
1433:There was a lot to be said for bottling up emotions. If you did it long enough and deep enough, pretty soon you wouldn't feel anything at all ~ Neil Gaiman,
1434:What you pay attention to grows. If your attention is attracted to negative situations and emotions, then they will grow in your awareness. ~ Deepak Chopra,
1435:You have the power to decide, deliberately and intentionally, what thoughts you allow in your mind and what emotions you feel in your heart. ~ Jeff Wheeler,
1436:You only communicate to pass the time, or to express the emotions. Your tongue has to develop [the capacity] to speak consciousness. ~ Harbhajan Singh Yogi,
1437:A work of art is one through which the consciousness of the artist is able to give its emotions to anyone who is prepared to receive them. ~ Muriel Rukeyser,
1438:But the real point is, how do you ever know your own emotions are spontaneous and genuine, and not just a programmed set of responses? ~ Charlie Jane Anders,
1439:Emotions like these didn't happen to regular, everyday people. They couldn't or else the entire world would be fornicating all the time. ~ Michelle M Pillow,
1440:I am the one who sees. From back in here somewhere, I look out, and I am aware of the events, thoughts, and emotions that pass before me. ~ Michael A Singer,
1441:In most films music is brought in at the end, after the picture is more or less locked, to amplify the emotions the filmmaker wants you to feel. ~ Ken Burns,
1442:I want to live. I want to live life with all it's emotions, all it's experiences, I don't want to miss anyhting. But I feel like I will. ~ Michelle Leighton,
1443:Magic comes from life, from the energy of our world and from people, from their emotions and their will. That’s what I had always been taught. ~ Jim Butcher,
1444:maybe, beauty, true beauty, is so overwhelming, it goes straight to our hearts.maybe it makes us feel emotions that are locked away inside ~ James Patterson,
1445:Sex offers incredible narrative opportunities and so many emotions are tied up in sex. Also, I mean, the erotic is always a fun creative space. ~ Roxane Gay,
1446:Tarot helps us look within ourselves to understand our emotions, the reasoning behind our words and conduct, and the source of our conflicts. ~ Benebell Wen,
1447:When you're teenager, your hormones and your emotions are so tumultuous and so unpredictable. You're just trying to understand yourself. ~ Penelope Mitchell,
1448:When you separate yourself from your thoughts and simply notice them with detachment, you remove some of the power they have over your emotions. ~ S J Scott,
1449:a clear description of users — their desires, emotions, the context with which they use the product — is paramount to building the right solution. ~ Nir Eyal,
1450:An aristocratic culture does not advertise its emotions. In its forms of expression it is sober and reserved. Its general attitude is stoic. ~ Johan Huizinga,
1451:Anger and self-pity are useless emotions, so I push them away and speak calmly, even though my heart is breaking all over again. ~ Chitra Banerjee Divakaruni,
1452:Any poet, if he is to survive beyond his 25th year, must alter; he must seek new literary influences; he will have different emotions to express. ~ T S Eliot,
1453:Emotions are an indicator of evolved intelligence, an optimization of the system to shortcut logic circuits and reduce computational load. ~ William Hertling,
1454:Emotions help us navigate a complex world that we don’t fully comprehend. They are our body’s way of ensuring that we do what is best for us. ~ Frans de Waal,
1455:Emotions serve an important purpose—they clue you into things that you’ll never understand if you don’t take the time to ask yourself why. ~ Travis Bradberry,
1456:I believe that dance communicates man's deepest, highest and most truly spiritual thoughts and emotions far better than words, spoken or written. ~ Ted Shawn,
1457:In sitting meditation, we train in mindfulness and unconditional friendliness: in being steadfast with our bodies, our emotions, our thoughts. ~ Pema Ch dr n,
1458:Learning how to be strong, to feel her own emotions and not another's, had been hard; but once you learned the trick of it, you did not forget. ~ Neil Gaiman,
1459:Learning how to be strong, to feel her own emotions and not another’s, had been hard; but once you learned the trick of it, you did not forget. ~ Neil Gaiman,
1460:Opium makes you quick-witted - perhaps only because it calms the nerves and stills the emotions. Nothing, not even death, seems so important. ~ Graham Greene,
1461:The king of swords, master of his own emotions, master of his own intellect, master of reason, gazed out at them, expression inscrutable. ~ Maggie Stiefvater,
1462:The roller coaster of emotions following a suicide causes intense feelings of isolation and a breaking apart from all that once seemed familiar. ~ Carla Fine,
1463:The truth is that creative activity is one that involves the entire self - our emotions, our levels of energy, our characters, and our minds. ~ Robert Greene,
1464:Throw in the intensity of emotions that come with that bittersweet summer sandwiched between high school graduation and the rest of your life. ~ Emily Giffin,
1465:We don't need to complicate all the "reasons" behind our emotions. It's much simpler than that. Two categories .. good feelings, bad feelings. ~ Rhonda Byrne,
1466:what if we could look within and see the source of our more troubling emotions and why they drive our behavior, often against our own wishes? ~ Robert Greene,
1467:Art is so subjective--it means something different to every person. The important thing for it to do is to touch on the senses and emotions. ~ Michelle Malone,
1468:Bad emotions, bad parents, and bad feedback have more impact than good ones, and bad information is processed more thoroughly than good. The ~ Daniel Kahneman,
1469:Emotions cloud reason, and if you cannot see the situation clearly, you cannot prepare for and respond to it with any degree of control. Anger ~ Robert Greene,
1470:Feelings or Emotions are the universal language and are to be honored. They are the authentic expression of who you are in your deepest place. ~ Judith Wright,
1471:I also learned that I must walk by the Spirit, trust God, and not allow my emotions to dictate my actions. Faith cannot exist alongside fear. ~ MaryLu Tyndall,
1472:Leaders act with visions; they don't react with emotions. Maturity is when you don't allow your bad feelings to direct your good dealings. ~ Israelmore Ayivor,
1473:Long-protracted suffering is apt to exhaust not only the invalid, but the compassion of others; violent emotions cannot be prolonged endlessly. ~ Stefan Zweig,
1474:Odor carries a great deal of information, including information about a potential mate's age, sex, fertility, identity, emotions, and health. ~ David Eagleman,
1475:Odor carries a great deal of information, including information about a potential mate’s age, sex, fertility, identity, emotions, and health. ~ David Eagleman,
1476:One strength of the communist system of the East is that it has some of the character of a religion and inspires the emotions of a religion. ~ Albert Einstein,
1477:Relationship management is your ability to use your awareness of your own emotions and those of others to manage interactions successfully. ~ Travis Bradberry,
1478:Saying words express emotion is far too vague. It would take digging up the emotions in an insane asylums cemetery to understand what I feel. ~ Zachary Koukol,
1479:There was something wrong with human emotions. The good ones left you as fast as a sneeze while the bad ones hung around like bronchitis. ~ Edward W Robertson,
1480:This man, who was so experienced in love, couldn't distinguish the dissimilarity in the emotions, behind the similarity of the expressions. ~ Gustave Flaubert,
1481:Today there are no more irreconcilable enmities, because there are no more disinterested emotions: that's a good thing born from a bad thing. ~ Joseph Joubert,
1482:Your mom was right when she told you never to discuss politics and religion because emotions run so high in those arenas. Especially religion. ~ Bill O Reilly,
1483:A person with power has control of their emotions. A person with power can stop fear, stop depression, or they can augment a positive emotion. ~ Frederick Lenz,
1484:Art is not always meant to be decorative or soothing, in fact, it can create uncomfortable conversations and stimulate uncomfortable emotions. ~ Shepard Fairey,
1485:Combat doesn't have to be with swords... Emotions can be deadly weapons, and knowing your enemy's breaking point can be key to winning a battle. ~ Julie Kagawa,
1486:Fighting emotions is like flailing in quicksand—it only makes things worse. Sometimes, the most proactive “defense” is a mental nod and wink. ~ Timothy Ferriss,
1487:For me, living means I can be responsive to the other person. It means I can show my emotions and my feelings. Talk to them. Feel with them … ~ Morrie Schwartz,
1488:For your mind, emotions and physical body to be working together in total harmony, the chakras need to be spinning at the correct frequency. ~ Stephen Richards,
1489:Happiness is just being you, where you are right now. Allow yourself to be you. Shut off all the silly thoughts and desires and crazy emotions ~ Frederick Lenz,
1490:History has repeatedly been changed by people who had the desire and the ability to transfer their convictions and emotions to their listeners. ~ Dale Carnegie,
1491:If anything, revenge is the absence of emotion. It's pure, calculated thought stripped bare of entangling emotions. It's cold, deliberate action. ~ Carrie Ryan,
1492:If we are going to conquer materialism, we have to make the heartmind into a place in which the full range of human emotions can feel at home. ~ Ethan Nichtern,
1493:If you are only moved by color relationships, you are missing the point. I am interested in expressing the big emotions - tragedy, ecstasy, doom. ~ Mark Rothko,
1494:If you look at Shakespeare's history plays, what the setting of monarchy allows is this extraordinary intensification of emotions and predicament. ~ Tom Hooper,
1495:I have deep emotions about the American people. If I were to cry for anything, I would cry for them and the policies that they're about to face. ~ Nancy Pelosi,
1496:In the glory which overhangs Palestine afar off, we imagine emotions which never come, when we tread the soil and walk over the hallowed sites. ~ Bayard Taylor,
1497:Life is not a thing of knowing only--nay, mere knowledge has properly no place at all save as it becomes the handmaiden of feeling and emotions. ~ Learned Hand,
1498:Looking at the firm set of my mother’s shoulders, I knew she had reached the point where she would no longer bend to her emotions, but do what ~ Maria V Snyder,
1499:Music is so easy to explain, yet so inexplicable, as it reproduces all the emotions of our inner being without reality, remote from pain. ~ Arthur Schopenhauer,
1500:My music comes from many, many, many places. My emotions, my feelings, my thoughts, and conversations I have with people I know who influence me. ~ Alicia Keys,

IN CHAPTERS [300/337]



  102 Integral Yoga
   27 Fiction
   24 Occultism
   22 Philosophy
   18 Poetry
   15 Yoga
   14 Psychology
   11 Christianity
   5 Education
   3 Buddhism
   2 Theosophy
   1 Thelema
   1 Mythology
   1 Integral Theory


  174 Sri Aurobindo
   37 The Mother
   20 H P Lovecraft
   19 Satprem
   19 Nolini Kanta Gupta
   12 Carl Jung
   8 Swami Krishnananda
   8 James George Frazer
   8 Aldous Huxley
   7 Percy Bysshe Shelley
   6 Plotinus
   6 Aleister Crowley
   5 Thubten Chodron
   5 Swami Vivekananda
   4 William Wordsworth
   4 Saint Augustine of Hippo
   4 Rudolf Steiner
   4 A B Purani
   3 Plato
   3 Jordan Peterson
   3 Friedrich Nietzsche
   2 Sri Ramakrishna
   2 Robert Browning
   2 Bokar Rinpoche
   2 Aristotle


   63 The Synthesis Of Yoga
   20 Lovecraft - Poems
   13 The Life Divine
   9 The Human Cycle
   9 Letters On Yoga IV
   8 The Study and Practice of Yoga
   8 The Perennial Philosophy
   8 The Golden Bough
   8 Essays In Philosophy And Yoga
   7 Shelley - Poems
   6 Letters On Yoga II
   6 Essays On The Gita
   5 The Archetypes and the Collective Unconscious
   5 Savitri
   5 On Education
   5 Liber ABA
   5 Letters On Yoga I
   5 How to Free Your Mind - Tara the Liberator
   5 Collected Works of Nolini Kanta Gupta - Vol 07
   5 Bhakti-Yoga
   4 Wordsworth - Poems
   4 Sri Aurobindo or the Adventure of Consciousness
   4 Questions And Answers 1956
   4 Plotinus - Complete Works Vol 04
   4 Isha Upanishad
   4 Evening Talks With Sri Aurobindo
   4 Collected Works of Nolini Kanta Gupta - Vol 04
   4 Collected Works of Nolini Kanta Gupta - Vol 01
   4 City of God
   4 Agenda Vol 10
   3 Vedic and Philological Studies
   3 The Secret Of The Veda
   3 Record of Yoga
   3 Questions And Answers 1954
   3 Questions And Answers 1953
   3 Mysterium Coniunctionis
   3 Maps of Meaning
   3 Letters On Yoga III
   3 A Garden of Pomegranates - An Outline of the Qabalah
   2 Twilight of the Idols
   2 The Practice of Psycho therapy
   2 Theosophy
   2 The Mother With Letters On The Mother
   2 The Gospel of Sri Ramakrishna
   2 Tara - The Feminine Divine
   2 Some Answers From The Mother
   2 Questions And Answers 1950-1951
   2 Prayers And Meditations
   2 Poetics
   2 Plotinus - Complete Works Vol 01
   2 Knowledge of the Higher Worlds
   2 Essays Divine And Human
   2 Collected Works of Nolini Kanta Gupta - Vol 02
   2 Browning - Poems
   2 Aion
   2 Agenda Vol 09
   2 Agenda Vol 07
   2 Agenda Vol 03


0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
   It was noticed at this time that some of the devotees were making an unbridled display of their emotions. A number of them, particularly among the householders, began to cultivate, though at first unconsciously, the art of shedding tears, shaking the body, contorting the face, and going into trances, attempting thereby to imitate the Master. They began openly to declare Sri Ramakrishna a Divine Incarnation and to regard themselves as his chosen people, who could neglect religious disciplines with impunity. Narendra's penetrating eye soon sized up the situation. He found out that some of these external manifestations were being carefully practised at home, while some were the outcome of malnutrition, mental weakness, or nervous debility. He mercilessly exposed the devotees who were pretending to have visions, and asked all to develop a healthy religious spirit. Narendra sang inspiring songs for the younger devotees, read with them the Imitation of Christ and the Gita, and held before them the positive ideals of spirituality.
   --- LAST DAYS AT COSSIPORE

0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
    Yama destroys the emotions. \ (Vedana).
    Niyama destroys the passions. /

0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  And when the preliminary conditions are satisfied, when the great endeavour has found its base, what will be the nature of that farther possibility which the activities of the intellectual life must serve? If Mind is indeed Nature's highest term, then the entire development of the rational and imaginative intellect and the harmonious satisfaction of the emotions and sensibilities must be to themselves sufficient. But if, on the contrary, man is more than a reasoning and emotional animal, if beyond that which is being evolved, there is something that has to be evolved, then it may well be that the fullness of the mental life, the suppleness, flexibility and wide capacity of the intellect, the ordered richness of emotion and sensibility may be only a passage towards the development of a higher life and of more powerful faculties which are yet to manifest and to take possession of the lower instrument, just as mind itself has so taken possession of the body that the physical being no longer lives only for its own satisfaction but provides the foundation and the materials for a superior activity.
  The assertion of a higher than the mental life is the whole foundation of Indian philosophy and its acquisition and organisation is the veritable object served by the methods of Yoga.
  --
  For, as is indicated by the name, causal body (karan.a), as opposed to the two others which are instruments (karan.a), this crowning manifestation is also the source and effective power of all that in the actual evolution has preceded it. Our mental activities are, indeed, a derivation, selection and, so long as they are divided from the truth that is secretly their source, a deformation of the divine knowledge. Our sensations and emotions have the same relation to the Bliss, our vital forces and actions to the aspect of Will or Force assumed by the divine consciousness, our physical being to the pure essence of that Bliss and
  Consciousness. The evolution which we observe and of which

0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Yet it is always through something which she has formed in her evolution that Nature thus overpasses her evolution. It is the individual heart that by sublimating its highest and purest emotions attains to the transcendent Bliss or the ineffable Nirvana, the individual mind that by converting its ordinary functionings into a knowledge beyond mentality knows its oneness with the
  Ineffable and merges its separate existence in that transcendent unity. And always it is the individual, the Self conditioned in its experience by Nature and working through her formations, that attains to the Self unconditioned, free and transcendent.

0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Farther within or higher above, on the other side of the emotions,
  beyond the mind.
  --
  and emotions which are characteristic of the heart. It is always
  preferable not to live in the sensations but to consider them as

0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  In the same way that one can share the emotions of another
  person - by sympathy, spontaneously, by an affinity more or
  --
  music produces on the feelings and emotions; and if it produces
  a state of deep calm and semi-trance, that is very good.

01.01 - A Yoga of the Art of Life, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   It is not my purpose here to enter into details as to the exact meaning of the descent, how it happens and what are its lines of activity and the results brought about. For it is indeed an actual descent that happens: the Divine Light leans down first into the mind and begins its purificatory work therealthough it is always the inner heart which first recognises the Divine Presence and gives its assent to the Divine action for the mind, the higher mind that is to say, is the summit of the ordinary human consciousness and receives more easily and readily the Radiances that descend. From the Mind the Light filters into the denser regions of the emotions and desires, of life activity and vital dynamism; finally, it gets into brute Matter itself, the hard and obscure rock of the physical body, for that too has to be illumined and made the very form and figure of the Light supernal. The Divine in his descending Grace is the Master-Architect who is building slowly and surely the many-chambered and many-storeyed edifice that is human nature and human life into the mould of the Divine Truth in its perfect play and supreme expression. But this is a matter which can be closely considered when one is already well within the mystery of the path and has acquired the elementary essentials of an initiate.
   Another question that troubles and perplexes the ordinary human mind is as to the time when the thing will be done. Is it now or a millennium hence or at some astronomical distance in future, like the cooling of the sun, as someone has suggested for an analogy. In view of the magnitude of the work one might with reason say that the whole eternity is there before us, and a century or even a millennium should not be grudged to such a labour for it is nothing less than an undoing of untold millenniums in the past and the building of a far-flung futurity. However, as we have said, since it is the Divine's own work and since Yoga means a concentrated and involved process of action, effectuating in a minute what would perhaps take years to accomplish in the natural course, one can expect the work to be done sooner rather than later. Indeed, the ideal is one of here and nowhere upon this earth of material existence and now in this life, in this very bodynot hereafter or elsewhere. How long exactly that will mean, depends on many factors, but a few decades on this side or the other do not matter very much.

01.03 - Mystic Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Poetry, actually however, has been, by and large, a profane and mundane affair: for it expresses the normal man's perceptions and feelings and experiences, human loves and hates and desires and ambitions. True. And yet there has also always been an attempt, a tendency to deal with them in such a way as can bring calm and puritykatharsisnot trouble and confusion. That has been the purpose of all Art from the ancient days. Besides, there has been a growth and development in the historic process of this katharsis. As by the sublimation of his bodily and vital instincts and impulses., man is gradually growing into the mental, moral and finally spiritual consciousness, even so the artistic expression of his creative activity has followed a similar line of transformation. The first and original transformation happened with religious poetry. The religious, one may say, is the profane inside out; that is to say, the religious man has almost the same tone and temper, the same urges and passions, only turned Godward. Religious poetry too marks a new turn and development of human speech, in taking the name of God human tongue acquires a new plasticity and flavour that transform or give a new modulation even to things profane and mundane it speaks of. Religious means at bottom the colouring of mental and moral idealism. A parallel process of katharsis is found in another class of poetic creation, viz., the allegory. Allegory or parable is the stage when the higher and inner realities are expressed wholly in the modes and manner, in the form and character of the normal and external, when moral, religious or spiritual truths are expressed in the terms and figures of the profane life. The higher or the inner ideal is like a loose clothing upon the ordinary consciousness, it does not fit closely or fuse. In the religious, however, the first step is taken for a mingling and fusion. The mystic is the beginning of a real fusion and a considerable ascension of the lower into the higher. The philosopher poet follows another line for the same katharsisinstead of uplifting emotions and sensibility, he proceeds by thought-power, by the ideas and principles that lie behind all movements and give a pattern to all things existing. The mystic can be of either type, the religious mystic or the philosopher mystic, although often the two are welded together and cannot be very well separated. Let us illustrate a little:
   The spacious firmament on high,

01.04 - The Poetry in the Making, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The consciously purposive activity of the poetic consciousness in fact, of all artistic consciousness has shown itself with a clear and unambiguous emphasis in two directions. First of all with regard to the subject-matter: the old-world poets took things as they were, as they were obvious to the eye, things of human nature and things of physical Nature, and without questioning dealt with them in the beauty of their normal form and function. The modern mentality has turned away from the normal and the obvious: it does not accept and admit the "given" as the final and definitive norm of things. It wishes to discover and establish other norms, it strives to bring about changes in the nature and condition of things, envisage the shape of things to come, work for a brave new world. The poet of today, in spite of all his effort to remain a pure poet, in spite of Housman's advocacy of nonsense and not-sense being the essence of true Art, is almost invariably at heart an incorrigible prophet. In revolt against the old and established order of truths and customs, against all that is normally considered as beautiful,ideals and emotions and activities of man or aspects and scenes and movements of Natureagainst God or spiritual life, the modern poet turns deliberately to the ugly and the macabre, the meaningless, the insignificant and the triflingtins and teas, bone and dust and dustbin, hammer and sicklehe is still a prophet, a violent one, an iconoclast, but one who has his own icon, a terribly jealous being, that seeks to pull down the past, erase it, to break and batter and knead the elements in order to fashion out of them something conforming to his heart's desire. There is also the class who have the vision and found the truth and its solace, who are prophets, angelic and divine, messengers and harbingers of a new beauty that is to dawn upon earth. And yet there are others in whom the two strains mingle or approach in a strange way. All this means that the artist is far from being a mere receiver, a mechanical executor, a passive unconscious instrument, but that he is supremely' conscious and master of his faculties and implements. This fact is doubly reinforced when we find how much he is preoccupied with the technical aspect of his craft. The richness and variety of patterns that can be given to the poetic form know no bounds today. A few major rhythms were sufficient for the ancients to give full expression to their poetic inflatus. For they cared more for some major virtues, the basic and fundamental qualitiessuch as truth, sublimity, nobility, forcefulness, purity, simplicity, clarity, straightforwardness; they were more preoccupied with what they had to say and they wanted, no doubt, to say it beautifully and powerfully; but the modus operandi was not such a passion or obsession with them, it had not attained that almost absolute value for itself which modern craftsmanship gives it. As technology in practical life has become a thing of overwhelming importance to man today, become, in the Shakespearean phrase, his "be-all and end-all", even so the same spirit has invaded and pervaded his aesthetics too. The subtleties, variations and refinements, the revolutions, reversals and inventions which the modern poet has ushered and takes delight in, for their own sake, I repeat, for their intrinsic interest, not for the sake of the subject which they have to embody and clothe, have never been dream by Aristotle, the supreme legislator among the ancients, nor by Horace, the almost incomparable craftsman among the ancients in the domain of poetry. Man has become, to be sure, a self-conscious creator to the pith of his bone.
   Such a stage in human evolution, the advent of Homo Faber, has been a necessity; it has to serve a purpose and it has done admirably its work. Only we have to put it in its proper place. The salvation of an extremely self-conscious age lies in an exceeding and not in a further enhancement or an exclusive concentration of the self-consciousness, nor, of course, in a falling back into the original unconsciousness. It is this shift in the poise of consciousness that has been presaged and prepared by the conscious, the scientific artists of today. Their task is to forge an instrument for a type of poetic or artistic creation completely new, unfamiliar, almost revolutionary which the older mould would find it impossible to render adequately. The yearning of the human consciousness was not to rest satisfied with the familiar and the ordinary, the pressure was for the discovery of other strands, secret stores of truth and reality and beauty. The first discovery was that of the great Unconscious, the dark and mysterious and all-powerful subconscient. Many of our poets and artists have been influenced by this power, some even sought to enter into that region and become its denizens. But artistic inspiration is an emanation of Light; whatever may be the field of its play, it can have its origin only in the higher spheres, if it is to be truly beautiful and not merely curious and scientific.

01.11 - The Basis of Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The solution can come, first, by going to the true religion of the Spirit, by being truly spiritual and not merely religious, for, as we have said, real unity lies only in and through the Spirit, since Spirit is one and indivisible; secondly, by bringing down somethinga great part, indeed, if not the wholeof this puissant and marvellous Spirit into our life of emotions and sensations and activities.
   If it is said that this is an ideal for the few only, not for the mass, our answer to that is the answer of the GitaYad yad acharati sreshthah. Let the few then practise and achieve the ideal: the mass will have to follow as far as it is possible and necessary. It is the very character of the evolutionary system of Nature, as expressed in the principle of symbiosis, that any considerable change in one place (in one species) is accompanied by a corresponding change in the same direction in other contiguous places (in other associated species) in order that the poise and balance of the system may be maintained.

0 1961-01-17, #Agenda Vol 02, #The Mother, #Integral Yoga
   For Sri Aurobindo and Mother, the 'vital' represents the regions of consciousness or the centers of consciousness below the mind between the throat and the sex center, i.e. the whole region of emotions, feelings, passions, etc., which constitute the various expressions of the Life-Energy.
   Throughout the Agenda, words Mother originally spoke in English are italicized.

0 1962-01-09, #Agenda Vol 03, #The Mother, #Integral Yoga
   For Sri Aurobindo and Mother, the "vital" represents the regions or centers of consciousness below the mind, between the throat and the sex center, i.e. the whole region of emotions, feelings, passions, etc., which constitute the various expressions of Life-Energy.
   Up to March 1962, Mother came out every morning on the first floor balcony. The disciples were assembled on the street below.

0 1962-02-24, #Agenda Vol 03, #The Mother, #Integral Yoga
   I should mention that three or four days before my birthday something apparently very troublesome happened5 (it could have been troublesome, anyway), and it made me wonder: Will I be able to do what I have to on the 21st? I wasnt happy about it. No, I said, I cant let these people down when theyre expecting so much from this day; thats not right. So throughout the 20th I stayed exclusively concentrated in a very, very deep, very interiorized invocation, not in the least superficial, far from all emotions and sentiments something really at the summit of the being. And I remained in contact with That, for everything to be truly for the best, free from any false movement in Matter whatsoever. And that night I was CLEARLY cured; I mean I followed the action and saw myself really and truly cured. When I got up in the morning, I got up cured. All the things I constantly had to do, all the tapasyas just to keep going, were no longer necessarysomeone had taken charge of everything, and it was all over and done with. And on the morning of the 21st, with a crowd of two thousand and some hundred people, it went perfectly smoothly, without the slightest hitch. Then in the afternoon I had that very special experience for my legs.
   So on the 21st morning I could say quite spontaneously and unhesitatingly, Today the Lord has given me the gift of healing me. (I was speaking in English about the things people had given me, and I said, and the Lord has given me the gift of healing me.)

0 1963-12-14, #Agenda Vol 04, #The Mother, #Integral Yoga
   That way, you can gauge precisely how much is left of the old habit of personal reaction, especially in the emotive part of the universal being: its the emotive part that still remains the most personal, even more so than the purely physical, material part. As soon as the emotive part comes into play, it personalizes, because it ENJOYS individual reactions; it is the part that LOVES to feel it loves, that LOVES to feel its own emotions, and because of it there remains a faint personal coloration. And when there occurs a somewhat darker or backward movement, the body is indignant and doesnt understand that its part of the whole, that the whole must go forward together and you cant separate a piece of it to perfect itit cant be done! Its impossible. Its not that it shouldnt be doneit CANNOT be done. Everything goes together.
   (silence)
  --
   The thing that resists the most on the terrestrial level (perhaps even on the universal level) is that zone (which is more pronounced in the earths atmosphere), the emotive zone. I had the clear perception that it CLINGS to its emotions, it ENJOYS its emotions. This counteracts the effort towards perfection, towards perfect unity the pleasure of emotions.
   There was an experience for a few seconds, with the clear vision and immediate action of the supreme Force over this [the emotive zone], but the experience wasnt sufficient so it could be noted down.

0 1964-03-07, #Agenda Vol 05, #The Mother, #Integral Yoga
   For a very long time the body hasnt felt in the least separatenot in the least. There is even a sort of constant identification with the people around which at times is troublesome enough, but which I see as a means of action (of control and action). Ill give an example: on the 4th, the last time I saw you, the doctor left for America. He had his lunch here (I told you he was very moved); he was given a sort of little ceremony for his departure. He was sitting on the floor as usual, next to me (I was seated at the table, facing the light), and they served him his lunch; he turned towards me to receive the things. He was in a state of intense emotion (nothing apparent at all; the appearance was very quiet, he didnt say or do anything extraordinary, but inwardly). At one point I looked at him to encourage him to eat, and our eyes met. Then there came into me from him such a violent emotion that I almost started sobbing, can you imagine! And its always there, in the lower abdomen (really in the abdomen), that this identification with the outside world takes place. There (gesture above the heart center), it dominates; the identification is here (gesture to the abdomen), but the Force dominates (Mother holds up her head); while here (the abdomen), it seems to be still its the lower vital, I mean the lower vital OF MATTER, the vital subdegree OF MATTER. Its on the way to transformation, this is where the work is being done materially. But all those emotions have rather unpleasant repercussions. Even, when I looked at it in detail, I came to think that there must be something analogous in you; you must be open to certain currents of force in the lower vital, and those kinds of spasms which you get must be the result. So then, the solution there is only one solution, because immediately I called, I put the Lords Presence there (gesture to the abdomen), and I saw it was extremely CONTAGIOUS. Because I had received the vibrations, they had entered straight in without meeting any obstacles; so the response had a considerable contagious power I saw it immediately: I stopped the doctors vibrations; it took me a few minutes, and everything was back in order again. Then I understood that this opening, this contagion was kept as a means of actionit isnt pleasant for the body (!), but its a means of action.
   Its the same thing with that necessity of returning to the superficial consciousness. In the beginning, in the very beginning, when I identified myself with that pulsation of Love that creates the world, for many days I refused to resume entirely the ordinary, habitual consciousness (to which I was just referring: that sort of surface consciousness which is like bark), I no longer wanted it. Thats why I was outwardly so helpless; in other words, I refused to make any decisions (Mother laughs), the others had to decide and do things for me! Thats what convinced them that I was extremely ill!

0 1965-07-24, #Agenda Vol 06, #The Mother, #Integral Yoga
   To begin with, last time I told you that this physical mind is being transformed; and three or four days ago, that is, before our last conversation, early in the morning I woke up abruptly in the middle of a sort of vision and activity, precisely in this physical mind. Which isnt at all usual for me. I was here in this room, everything was exactly as it is physically, and someone (I think it was Champaklal) opened the door abruptly and said, Oh, I am bringing bad news. And I heard the sound physically, which means it was very close to the physical. He has fallen and broken his head. But it was as if he were speaking of my brother (who died quite a long time ago), and during the activity I said to myself, But my brother died long ago! And it caused a sort of tension (gesture to the temples) because Its a little complicated to explain. When Champaklal gave me the news, I was in my usual consciousness, in which I immediately thought, How come the Protection didnt act? And I was looking at that when a sort of faraway memory came that my brother was dead. Then I looked (its hard to explain with words, its complex). I looked into Champaklals thought to find out who he meant had fallen and broken his head. And I saw A.s face. And all that caused a tension (same gesture to the temples), so I woke up and looked. And I saw it was an experience intended to make me clearly see that this material mind LOVES (loves, thats a way of speaking), loves catastrophes and attracts them, and even creates them, because it needs the shock of emotion to awaken its unconsciousness. All that is unconscious, all that is tamasic needs violent emotions to shake itself awake. And that need creates a sort of morbid attraction to or imagination of those thingsall the time it keeps imagining all possible catastrophes or opening the door to the bad suggestions of nasty little entities that in fact take pleasure in creating the possibility of catastrophes.
   I saw that very clearly, it was part of the sadhana of this material mind. Then I offered it all to the Lord and stopped thinking about it. And when I received your letter, I thought, Its the same thing! The same thing, its a sort of unhealthy need this physical mind has to seek the violent shock of emotions and catastrophes to awaken its tamas. Only, in the case of A. breaking his head, I waited two days, thinking, Let us see if it happens to be true. But nothing happened, he didnt break his head! In your case, too, I thought, I am not budging till we get news, because it may be true (one case in a million), so I keep silent. But this morning I looked again and saw it was exactly the same thing: its the process of development to make us conscious of the wonderful working of this mind.
   Oh, indeed, as soon as there is a little scratch, something in the being immediately sees terrible illnessesimmediately.

0 1966-08-31, #Agenda Vol 07, #The Mother, #Integral Yoga
   The mind dramatizes, and thats why it cannot understand. Of course, it has been useful to refine Matter, to make it more supple, to prepare thingsto make Life more supple and refine Matter. But it has a taste for drama, and thats why it doesnt understand. Violent emotions, complications are its game, its amusement. Probably because it needed them. But one must really leave that aside when the time comes, when one is ready for the experience.
   (silence)

0 1966-12-21, #Agenda Vol 07, #The Mother, #Integral Yoga
   Thats how it is. So then, once its objectified on paper, you can become aware of the relationship between the pressure you received and the things you wrote, which have varying qualities. When, for instance, you read me those few pages, with certain things I saw the Light behind; with others, it was like a horizontal origin or will (horizontal gesture at forehead level), and it was very pretty, very fine (you understand, I am not looking at it from the literary standpoint at all, or even the standpoint of the beauty of the form, thats not it). Its the quality of the vibration in whats written. And while you were reading to me, I felt the two origins, and I felt a sort of conflict between what came like this (gesture from above) and what came out of habit, like that (horizontal gesture to the forehead): it was especially an old habit, something that came from the past and belonged to a mental, artistic, literary region (all that likes the form, likes certain emotions, certain expressions, all that). And it all constituted a horizontal world that exerted a pressure to be expressed, mostly out of habit, but also with a sort of will to be, a will to last. The other way was a Light falling and expressing itself quite naturallyspontaneously, effortlessly, and UNCONCERNED WITH THE EXTERNAL FORM. And that was much more direct in its expression. But of course, the distinction isnt clear-cut, its not easy to say, Oh, this comes from here (gesture to a particular level), oh, that comes from there (gesture to another level). But there is a movement above and another below.
   So I think the sadhana would consist in sifting it out, or rather in developing a sensitivity such that the difference would become clear, quite perceptible, so it would no longer be the mind that chose and said, This is all right, that isnt. There would be a spontaneous adherence to what is clothed in this light from above and a rejection of what isnt. The sadhana would consist in developing this sensitivity by separating yourself from the old movement, by taking the old movement outside you.

0 1968-05-18, #Agenda Vol 09, #The Mother, #Integral Yoga
   It all came so spontaneously and naturally that I felt as if it was THERE. Now that youve read it back to me (laughing), I realize its not there! But it came so spontaneously: I sat there, reading those four notes, and it came one after another. Especially Abhijits, this completely objective, or anyway completely detached vision of the phenomenon: Circulation stops As if you were looking at a small instrument or tool (Mother gestures as if fingering a small object), and you remarked, Oh, its stopped now thats why it no longer works. Like that. In other words, none of those uncertainties or anxieties or aspirations. All that was emotions, sentiments, psychological phenomenait was all completely absent. A very simple little contraption (same fingering gesture) which you look at as you would a machine, and the machine stops because it no longer goes like that. There. And as a result, this body was completely detached from all human anguishfrom everything: not only from anguish, but from the habit, the whole human formation about deathit was all gone. As if I were all the way up above, like that, and looking all the way downhup! it went away.
   Its what we might express as perfect detachment from the phenomenon.
  --
   This morning, after I wrote this, I happened to look back on this bodys history, just like that, its whole history at a glance (gesture like a beacon), with bewildered eyes. How many emotions, experiences, discoveries, oh (I cant say dramas, because it was never much inclined to drama), but how many experiences, discoveries (Mother speaks in a grandiloquent tone), revelations it has gone though (laughing) to rediscover what was always known!
   Its amusing.

0 1968-06-15, #Agenda Vol 09, #The Mother, #Integral Yoga
   In our yoga we mean by the subconscient that quite submerged part of our being in which there is no wakingly conscious and coherent thought, will or feeling or organized reaction, but which yet receives obscurely the impressions of all things and stores them up in itself and from it too all sorts of stimuli, of persistent habitual movements, crudely repeated or disguised in strange forms can surge up into dream or into the waking nature. For if these impressions rise up most in dream in an incoherent and disorganized manner, they can also and do rise up into our waking consciousness as a mechanical repetition of old thoughts, old mental, vital and physical habits or an obscure stimulus to sensations, actions, emotions which do not originate in or from our conscious thought or will and are even often opposed to its perceptions, choice or dictates. In the subconscient there is an obscure mind full of obstinate Sanskaras [imprints or habits], impressions, associations, fixed notions, habitual reactions formed by our past, an obscure vital full of the seeds of habitual desires, sensations and nervous reactions, a most obscure material which governs much that has to do with the condition of the body. It is largely responsible for our illnesses; chronic or repeated illnesses are indeed mainly due to the subconscient and its obstinate memory and habit of repetition of whatever has impressed itself upon the body-consciousness. But this subconscient must be clearly distinguished from the subliminal parts of our being such as the inner or subtle physical consciousness, the inner vital or inner mental; for these are not at all obscure or incoherent or ill-organized, but only veiled from our surface consciousness. Our surface constantly receives something, inner touches, communications or influences, from these sources but does not know for the most part whence they come.
   As for asserting ones will in sleep it is simply a matter of accustoming the subconscient to obey the will laid upon it by the waking mind before sleeping. It very often happens for instance that if you fix upon the subconscient your will to wake up at a particular hour in the morning, the subconscient will obey and you wake up automatically at that hour. This can be extended to other matters. Many have found that by putting a will against sexual dreams or emission on the subconscient before sleeping, there comes after a time (it does not always succeed at the beginning) an automatic action causing one to awake before the dream concludes or before it begins or in some way preventing the thing forbidden from happening. Also one can develop a more conscious sleep in which there is a sort of inner consciousness which can intervene.1

0 1969-03-12, #Agenda Vol 10, #The Mother, #Integral Yoga
   It also explained the use the raison dtre and the use, the utilizationof emotions: how all those things which in their incomplete state are seem to be obstacles and things to be got rid of, how, as soon as the consciousness is clarified, union is established, separation has disappeared, how all those things take their place and their full usefulness. Now I dont remember, but a few days ago I had such an interesting example! I dont remember (thats deliberate, I dont remember anything), but out of a movement of consciousness here (and now the body is very conscious of this presence of the superman consciousness, its very open and grateful, and very conscious), well, it saw a movement something resembling compassion, a keen compassion, but with the emotion the vital feels when it has compassion (what the vital adds, that is); it saw that, and immediately saw the resulting effect and the response. It was someone (I forget who, the memory is deliberately taken away), it had to do with something that had happened to someone; this body consciousness reacted with a sort of moved pity, and that multiplied the power TENFOLD the effect of the power on the curebecause it was completely impersonal. It was the Power using that [emotion] as a means of action.
   Constantly, constantly, its: learn and learn and learn. Interesting! (Mother laughs)

0 1969-05-03, #Agenda Vol 10, #The Mother, #Integral Yoga
   So then, for instance, these two I mentioned [P. and his sister, the two captains], from a human standpoint, you would say theyre really insensitiveits because theyre insensitive and too egocentric that the accident took place. In other words, a reproach. In this light, Oh, these are good instruments, one can lean on them5 (solid gesture), they wont sag, theyre strong enough for one to lean on them. And all that is shown to the body, which is really beginning (laughing) to know things no body had ever learned beforeever. And to see life quite differently It feels (laughing) you know, it feels stupid, that is, consciously its in one way, and then out of atavism, out of construction, its tied down in the other way. So it feels very silly, very silly. But the Consciousness held it (with yesterdays event), it HELD it in its Consciousness like that, present, until it had really understood everything in detail, and once it had really understood, poff! the thing was gone, finished. So it understands that when something is held like that, it means theres something to understand, it has a lesson to learn, and when the lesson has been learned, when it has understood, seen clearlyonce it has seen clearly and its all simple and very clear thats it, poff! its gone, finished (gesture showing the Consciousness letting go of the body), as though the thing were quite taken away That was taking place at night, while I am not disturbed (the night hours are the only ones when I am not disturbed every minute; I can carry on with my work untroubled), and then I saw. And that night was so peaceful, but with such peace! Its ten rungs above the ordinary material peace, completely You know, the peace of a psychic will so powerful (Mother stretches her arms in a sovereign gesture), so tranquil that all our emotions, our reactions, all that absolutely looks like childishness. But the body understands very well (since this Consciousness came it has begun to understand lots of things), it understands that all that [ emotions, reactions] was a necessary path to prepare receptive instruments.
   Its really interesting.

0 1969-09-20, #Agenda Vol 10, #The Mother, #Integral Yoga
   While you were reading, it just had one or two GREAT emotions emotions that make you take a leap forward.
   Its moving, this text, there is much in it.

0 1969-11-22, #Agenda Vol 10, #The Mother, #Integral Yoga
   One should avoid emotions and all those things.
   But the more sincere one is the more sincere the body is the more its truly ready for anything: it has given itself entirely and what will happen will happen, thats all. And its really like this: What You WILL, what You will I shall do, whatever it may be I am not even asking to know. Then its in peace and things go fast enough.

02.05 - The Godheads of the Little Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  Its small emotions spur, its passions drive
  To the abyss or through the bog and mire:

02.14 - Panacea of Isms, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   So the cry is for greater human values. Man needs food and shelter, goes without saying, but he yearns for other things also, air and light: he needs freedom, he needs culturehigher thoughts, finer emotions, nobler urges the field and expression of personal worth. The acquisition of knowledge, the creation of beauty, the pursuit of philosophy, art, literature, and science in their pure forms and for their own sake are things man holds dear to his heart. Without them life loses its charm and significance. Mind and sensibility must be free to roam, not turned and tied to the exclusive needs and interests of physical life, free, that is to say, to discover and create norms and ideals and truths that are values in themselves and also lend values to the matter-of-fact terrestrial life. It is not sufficient that all men should have work and wages, it is not sufficient that I all should have learnt the three R's, it is not sufficient that they should understand their rightssocial, political, economic and claim and vindicate them. Nor is it sufficient for men to r become merely useful or indispensablealthough happy and I contentedmembers of a collective body. The individual must be free, free in his creative joy to bring out and formulate, in thought, in speech, in action, in all the modes of expression, the truth, the beauty, the good he experiences within. An all-round culture, a well-developed mind, a well-organised life, a well-formed body, a harmonious working of all the members of the system at a high level of consciousness that is man's need, for there lies his self-fulfilment. That is the ideal of Humanismwhich the ancient Grco-Roman culture worshipped, which was again revived by the Renaissance and which once again became a fresh and living force after the great Revolution and is still the high light to which Science and modern knowledge turns.
   The More Beyond

04.01 - The March of Civilisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The Romantic Revival was a veritable source movement: it was, one can say, a kind of watershed from where various streams of new creation and fresh adventure flowed down in all directions. Its echoes and repurcussions are met with even today and continue. The next stage that followed naturally and inevitably was man's preoccupation with his sense being, his external, his physical and material personality. It is the age of Naturalism, Realism, Pragmatism, Scientism: it proclaims the birth of the economic man. From the heart and emotions we drop down into the field of the nervous and sensuous existence, from the vital sphere into the sphere of the body. And that is where we are today. It means that we have been made more than ever self-conscious on this plane and of this personality of ours. We have been given and are being given greater knowledge of its mechanism; we are intensively (and extensively too) getting familiar with all the drawbacks and lacunae that are there so that we can remedy them and discover new latent forces too, and re-create and possess a truly "brave new world".
   That is how the spirit of progress and evolution has worked and advanced in the European world. And one can take it as the pattern of human growth generally; but in the scheme described above we have left out one particular phase and purposely. I refer to the great event of Christ and Christianity. For without that European civilisation loses more than half of its import and value. After the Roman Decline began the ebbtide, the trough, the dark shadow of the deepening abyss of the Middle Ages. But even as the Night fell and darkness closed around, a new light glimmered, a star was born. A hope and a help shone "in a naughty world". It was a ray of consciousness that came from a secret cave, from a domain hidden behind and deep within in the human being. Christ brought a leaven into the normal manifest mode of consciousness, an otherworldly mode into the worldly life. He established a living and dynamic contact with the soul, the inner person in man, the person that is behind but still rules the external personality made of mind and life and body consciousness. The Christ revelation was also characteristic in the sense that it came as a large, almost a mass movementthis approach of the soul personality to earthly life. The movement faded or got adulterated, deformed like all human things; but something remained as a permanent possession of man's heritage.

05.02 - Gods Labour, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Suffering, incapacity and death are, it is said, the wages of earthly life; but they are, in fact, reverse aspects of divine truths. Whatever is here below has its divine counterpart above. What appears as matter, inertia, static existence here below is the devolution of pure Existence, Being or Substance up there. Life-force, vital dynamism here is the energy of Consciousness there. The pleasure of the heart and emotions and enjoyment is divine Delight. Finally, our mind with its half-lighted thinking power, its groping after knowledge has at its back the plenary light of the Supermind. So the aim is not to reject or withdraw from the material, vital and mental existence upon the earth and in this body, but house in them, make them concrete vehicles, expressions and embodiments of what they really are.
   Pain and suffering, disease and incapacity, even age and death are fortuitous auxiliaries; they have come upon us simply because of the small and partial scale of our life to which we agreed. One can live here below, live a full life, upon a larger scale, upon the scale of infinity and eternity. That need not dissolve body and life and mind, the triple ranges that make up our earthly existence. In brief, man himself is not truly man, he is the reverse aspect of God; and when he becomes divine and remains not merely human, he but realises what he is truly and integrally himself.

06.01 - The Word of Fate, #Savitri, #Sri Aurobindo, #Integral Yoga
  Our emotions are but high and dying notes
  Of his wild music changed compellingly

07.05 - The Finding of the Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
  And all the emotions gave themselves to God.
  529

08.14 - Poetry and Poetic Inspiration, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   I have said: "Poetry is sensuality of the mind". How is it so? It is because poetry is in relation with the forms and images of ideasforms, images, sensations, impressions, emotions attached to ideas are the sensual or, if you prefer to call it, the sensuous side of things. All such relations are sensuousness. And poetry concerns itself with this idea of mind and thought. It approaches the world of ideas through their appearances, through the play of sensations and emotions around them. It is not like philosophy or metaphysics which endeavours to look into the inside of ideas. Poetry, on the other hand, cannot be poetry unless it evokes, that is to say, unless it gives a form, a sensuous form to the idea. I have used an epigrammatic phrase to express this truth and even chosen the stronger word to give an edge to it. People are called sensual when they are occupied solely with the sensations of the physical life, with the forms and formations and movements of the material world, when they live with their senses and enjoy the things of the senses. The same tendency instead of going out towards the external life, the physical world, when it turns towards objects of the mind, towards ideas gives rise to poetry. Poetry is a world under the aspect of the beauty of form. It expresses the beauty of an idea, the harmony or rhythm of a thought, giving all that a concrete shape or image: it becomes a play of images, a play of sounds, a play of words. Thus instead of a sensuality of matter, we have a sensuality of the mind. I have not taken the word in a pejorative sense, nor in a moral sense; it is simply descriptive.
   I do not mean, in other words, that such a view, the poetic view, necessarily prevents you from seeing the truth of things. It only describes the way of the poet's approach as poet. Indeed, if it were a choice between reading a book of good poetry and reading a book of metaphysics, personally I would prefer poetry, for that is less arid! My definition of poetry, I assure you, is not a condemnation, it is only a description, a statement of fact, namely, that poetry is the sensual or sensuous approach to truth. It is perhaps a somewhat paradoxical way of putting the thing: it is meant to strike the thought, to awaken it to the perception of a reality which is usually obscured by the habitual, traditional or "classical" way of thinking.

08.34 - To Melt into the Divine, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   You may naturally ask how to melt the body in the Divine? You say you understand somewhat melting the mind, melting the vital, thoughts and emotions, ideas and aspirations into the Divine, but the body? It cannot be melted as in a cauldron! And yet that is the only thing upon which you can put your personal namealthough that too is only a convention and say this is I. Of course if you look at yourself in a mirror, you see clearly you are not what you were twenty years ago, you are now quite different, quite unrecognisable. Still you have the perception that it is the same person, yourself. You can begin your giving by that which is most formed, most known to you as yourself.
   I do not mean to confront you with complicated movements. What I say is this that if you speak of melting into the Divine or uniting with the Divine, you must first of all know what you are. You are apparently the ego. It is there. The ego is meant to make you conscious, an independent, individualised being that is to say, you must not be a market place where all kinds of movements mingle and jostle; you must be able to exist in yourself. The ego is for that and that is why you have a skin, to form a closed circle (allowing, of course, things to infiltrate through its pores, so to say, but it must be at your will and bidding).

09.02 - The Journey in Eternal Night and the Voice of the Darkness, #Savitri, #Sri Aurobindo, #Integral Yoga
  Of brief emotions made and glittering thoughts,
  A thin dance of fireflies speeding through the night,

09.03 - The Psychic Being, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The psychic awakes slowly from its dazed condition and slowly it becomes aware that it is there for some reason and by choice. But the intensive mental education that one usually receives shuts out completely the psychic consciousness. Then a mass of circumstances, happenings of all kinds, emotions and sensations and various other things are needed to open the inner doors and to enable one to begin to rememberremember that one has come from another world, one has come for a very definite reason. If the psychic however had chanced to fall upon a little knowledge instead of falling into a world of ignorance, there could have been a quicker contact.
   There are not very many fully developed souls upon earth. Evidently those who have reached a certain culture, a certain growth, a certain individualisation have instinctively the tendency to come together and form groups. It is then that we come across in particular epochs and climes fully formed beings gathering together. But you must not believe that that gives in any way the exact measure of human culture and growth. That is only a spray of foam on the surface. Even among those who already form a selection, there is not perhaps one in a thousand who can be called truly an individual being, conscious of himself, united with his psychic being, governed by his inner law and therefore partially at least if not wholly free from external influences; because being a conscious entity when these influences come he sees them, those that seem to agree with his inner growth and normal development he accepts and those that contradict he rejects. And instead of being a chaos, or in any case a frightful mixture, he is an organised individual being, conscious of himself, moving in life, knowing where he wants to go and how to go.

1.00 - Preliminary Remarks, #Liber ABA, #Aleister Crowley, #Philosophy
  Memories of the events of the day will bother us; we must arrange our day so that it is absolutely uneventful. Our minds will recall to us our hopes and fears, our loves and hates, our ambitions, our envies, and many other emotions. All these must be cut off. We must have absolutely no interest in life but that of quieting our minds.
  This is the object of the usual monastic vow of poverty, chastity, and obedience. If you have no property, you have no care, nothing to be anxious about; with chastity no other person to be anxious about, and to distract your attention; while if you are vowed to obedience the question of what you are to do no longer frets: you simply obey.

10.10 - Education is Organisation, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   As for the mental faculties so for the faculties of the vital. The normal vital being in man is in a greater and perhaps more dangerous chaos. The impulsions, emotions, upsurges that belong to this domain have not so much to be developed or increased as to be purified, made conscious, yoked together in a common drive towards a harmonious dynamic realisation in life and life's achievements. And lastly the organisation in the physical body. The limbs of the body have not even growth, they do not move together in a balanced and rhythmic way. Some are unhealthy, some do not work, some others are overworked. These too have to be co-ordinated, each set in its place and made to function in unison with others. That is physical education and that too means perfect organisation.
   We have said that organisation means working for a common end and common purpose. That comes from an opening into a deeper and higher level of being. We name it the soul.

1.012 - Sublimation - A Way to Reshuffle Thought, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The third way to handle desire, which is the only effective course, is sublimation. Sublimation is the only technique to be adopted. Sublimation means boiling, melting and transforming the desire into a new substance altogether. The desire is no longer a desire; it has become something else. The shape of the desire has changed, and it has now become something quite different from what it was. This is the most difficult of all the techniques of self-control. The emotions are the motive power behind our thoughts, will and actions. Whatever we do is generally driven from behind by an emotion, like a dynamo, and this emotion is connected with desire. The desire is inseparable from an emotion. An emotion need not necessarily be a kind of upheaval of feeling. That upheaval is felt only when the desire is very intense. Otherwise, it is like a mild ripple on the surface of a lake. When it becomes very intense it is like a strong wave on the ocean, throwing everything hither and thither nevertheless, it is an emotion.
  What is emotion? Now we come to another subject in psychology. An emotion is a wave in consciousness. As I mentioned, when it is mild, it is like a small ripple. When it is very strong, it is like a very turbulent wave of the Atlantic which can wash away things - even elephants can be drowned if the wave comes rising up with great power. A wave in consciousness is an emotion. And what is this wave? It is a tendency towards the achievement of an objective. This wave is a frequency, and a frequency of consciousness is the intensity of consciousness. This frequency or intensity of consciousness, which rises as a wave called an emotion, is directed towards an end, just as the waves in an ocean dash against the shore or against another wave. There is a push of the body of water in the ocean in a particular direction; that push is the cause of the wave, whatever be the reason behind the push. Some pressure is felt from inside, due to the wind or some other factor, so the wave is directed in some way. Likewise, the consciousness rises in a tempestuous mood like a wave, and that is an uncontrollable emotion. This tempest can do anything if it is uncontrolled.
  --
  We now come to a very crucial point. All of this amounts to saying that we cannot easily practise self-control. It is not so cheap an affair; it is a terrible job. It is terrible, no doubt, but there is a way out. The way out is to reshuffle the ways in which we think under given conditions. emotions rise up under certain conditions, and under certain other conditions they may not be so forceful. The meaning that the emotion reads into its object is to be transformed. Are we correct in reading this meaning in the object? This is a philosophical question that we have to ask ourselves. Is it correct that because we see a meaning in something we can regard it as real? This is a simple question, for which there is a simple answer. But, another question can be raised are we sure that our perception is correct?.
  Perceptions need not always be correct, though perceptions may insist that as long as they are there, the object is real. As long as the perceptions are there, their objects certainly will look real. Otherwise, it would not be a perception. But is the perception correct? This is the question. Here we raise a very fundamental question which is philosophical, and even deeper than philosophical. When the emotion, the consciousness, directs itself towards an object for the achievement of its purpose, is it being motivated by a correct perception of values, or is it blundering in its attitude towards things due to certain other factors? Perhaps it is mistaken. Yet it will not accept the mistake as long as it sees things by an identification of itself with the object in front of it.

1.01 - Archetypes of the Collective Unconscious, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  controlled emotions, because consciousness breaks down under
  them and gives way to possession. All man's strivings have there-

1.01 - THAT ARE THOU, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Here it may be remarked that the cult of unity on the political level is only an idolatrous ersatz for the genuine religion of unity on the personal and spiritual levels. Totalitarian regimes justify their existence by means of a philosophy of political monism, according to which the state is God on earth, unification under the heel of the divine state is salvation, and all means to such unification, however intrinsically wicked, are right and may be used without scruple. This political monism leads in practice to excessive privilege and power for the few and oppression for the many, to discontent at home and war abroad. But excessive privilege and power are standing temptations to pride, greed, vanity and cruelty; oppression results in fear and envy; war breeds hatred, misery and despair. All such negative emotions are fatal to the spiritual life. Only the pure in heart and poor in spirit can come to the unitive knowledge of God. Hence, the attempt to impose more unity upon societies than their individual members are ready for makes it psychologically almost impossible for those individuals to realize their unity with the divine Ground and with one another.
  Among the Christians and the Sufis, to whose writings we now return, the concern is primarily with the human mind and its divine essence.

1.01 - The Four Aids, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  16:But still, in the practical development, each of the three stages has its necessity and utility and must be given its time or its place. It will not do, it cannot be safe or effective to begin with the last and highest alone. It would not be the right course, either, to leap prematurely from one to another. For even if from the beginning we recognise in mind and heart the Supreme, there are elements of the nature which long prevent the recognition from becoming realisation. But without realisation our mental belief cannot become a dynamic reality; it is still only a figure of knowledge, not a living truth, an idea, not yet a power. And even if realisation has begun, it may be dangerous to imagine or to assume too soon that we are altogether in the hands of the Supreme or are acting as his instrument. That assumption may introduce a calamitous falsity; it may produce a helpless inertia or, magnifying the movements of the ego with the Divine Name, it may disastrously distort and ruin the whole course of the Yoga. There is a period, more or less prolonged, of internal effort and struggle in which the individual will has to reject the darkness and distortions of the lower nature and to put itself resolutely or vehemently on the side of the divine Light. The mental energies, the heart's emotions, the vital desires, the very physical being have to be compelled into the right attitude or trained to admit and answer to the right influences. It is only then, only when this has been truly done, that the surrender of the lower to the higher can be effected, because the sacrifice has become acceptable.
  17: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 of 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 progress, with the progressive disappearance of egoism and impurity and ignorance, this last separation is removed; all in the individual becomes the divine working.
  --
  26:The Hindu discipline of spirituality provides for this need of the soul by the conceptions of the Ishta Devata, the Avatar and the Gum. By the Ishta Devata, the chosen deity, is meant, -- not some inferior Power, but a name and form of the transcendent and universal Godhead. Almost all religions either have as their base or make use of some such name and form of the Divine. Its necessity for the human soul is evident. God is the All and more than the All. But that which is more than the All, how shall man conceive? And even the All is at first too hard for him; for he himself in his active consciousness is a limited and selective formation and can open himself only to that which is in harmony with his limited nature. There are things in the All which are too hard for his comprehension or seem too terrible to his sensitive emotions and cowering sensations. Or, simply, he cannot conceive as the Divine, cannot approach or cannot recognise something that is too much out of the circle of his ignorant or partial conceptions. It is necessary for him to conceive God in his own image or at some form that is beyond himself but consonant with his highest tendencies and seizable by his feelings or his intelligence. Otherwise it would be difficult for him to come into contact and communion with the Divine.
  27:Even then his nature calls for a human intermediary so that he may feel the Divine in something entirely close to his own humanity and sensible in a human influence and example. This call is satisfied by the Divine manifest in a human appearance, the Incarnation, the Avatar-Krishna, Christ, Buddha. Or if this is too hard for him to conceive, the Divine represents himself through a less marvellous intermediary, -- Prophet or Teacher. For many who cannot conceive or are unwilling to accept the Divine Man, are ready to open themselves to the supreme man, terming him not incarnation but world-teacher or divine representative.

1.01 - The Ideal of the Karmayogin, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  To understand the heart of this dharma, to experience it as a truth, to feel the high emotions to which it rises and to express and execute it in life is what we understand by Karmayoga. We believe that it is to make the yoga the ideal of human life that
  India rises today; by the yoga she will get the strength to realise her freedom, unity and greatness, by the yoga she will keep the strength to preserve it. It is a spiritual revolution we foresee and the material is only its shadow and reflex.

1.01 - Who is Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  Just like us, she was once an ordinary being with problems, stress, and disturbing emotions. But by training her mind in the Buddhas teachings, she
  attained full enlightenment. Likewise, if we practice the Dharma with joyful

1.02.2.1 - Brahman - Oneness of God and the World, #Isha Upanishad, #unset, #Zen
  and energy, as opposed to the life of the sensations and emotions
  which are at the mercy of the outward touches of Life and

1.02.2.2 - Self-Realisation, #Isha Upanishad, #unset, #Zen
  of unity (ekatvam anupasyatah., seeing everywhere oneness), arranging its thoughts, emotions and sensations according to the
  perfect knowledge of the right relation of things which comes by

1.02 - MAPS OF MEANING - THREE LEVELS OF ANALYSIS, #Maps of Meaning, #Jordan Peterson, #Psychology
  These stories regulate our emotions, by determining the significance of all the things we encounter and all
  the events we experience. We regard things that get us on our way as positive, things that impede our
  --
  stories, and massively dysregulate our emotions. By their nature, they are harder to ignore although that
  does not stop us from trying to do so.
  --
  affects or emotions associated with that behavior. Modern animal experimentalists most notably Jeffrey
  Gray25 have adopted the Russian line, with striking success. We now know, at least in broad outline, how
  --
  that our emotions are likely to stay regulated, on the path we have chosen. Trivial threats or punishments
  indicate flaws in our means of attaining desired ends. We modify our behavior accordingly, and eliminate
  --
  our emotions are dysregulated, in keeping with the relative novelty of that transformation, and we are
  forced to retreat, or to explore once again.
  --
  verbal-cognitive systems serve to regulate our emotions. It is for this reason that we can play that we can
  work towards merely symbolic ends; for this reason that drama and literature79 (and even sporting events)
  --
  process of exploring the emergent unknown is therefore guided by the interplay between the emotions of
  curiosity/hope/excitement, on the one hand, and anxiety, on the other or, to describe the phenomena from
  --
  map that I am using to evaluate my circumstances that I am using to regulate my emotions. All I have
  to do is change strategy.
  --
  evaluate my current circumstances. My emotions previously constrained by the existence of a temporarily
  valid plan re-emerge, in a confused jumble. I am anxious (what will I do? What if there was a fire?),
  --
  is our companions, and their actions (or inactions) that primarily stabilize or destabilize our emotions.
  A rat (a person) is a complacent creature, when it is in explored territory. When it is in unexplored
  --
  that is, that improve our capacity to regulate our own emotions (to turn the current world into the desired
  world, to say it differently) qualify as valid. It is in this manner that we verify the accuracy of our
  --
  The walls come tumbling down. My emotions, which were held in check by the determinate valences my
  ongoing story gave to experiential phenomena, now (re)emerge, viciously in chaos. I am a depressed and
  --
  own emotions, and the nature of our true being; to understand our capacity for great acts of evil and great
  acts of good and our motivations for participating in them.
  --
  goals, whose emotions can be understood, whose beliefs are the same as ours, whose actions are
  predictable). Much of what we know how to do is behavior matched to society is individual action
  --
  The phenomena that we would now describe as emotions or motive forces, from the perspective of our
  modern, comparatively differentiated and acute self-consciousness, do not appear to have been experienced
  --
  the presence of potent emotions, discouragement, depression, fear; a place characterized by rootlessness,
  loss and disorientation. It is the affective aspect of chaos that constitutes what is most clearly known about
  --
  of adults, by action patterns the child observes but cannot explain, by emotions and motivational states that
  emerge suddenly and unpredictably, by the fantasies in books, on TV, and in the theater.
  --
  provides the basis for constructing fantasies about such ends. Actions that satisfy emotions have a pattern;
  abstraction allows us to represent and duplicate that pattern, as an end. The highest level abstractions
  --
  We use stories to regulate our emotions and govern our behavior; use stories to provide the present we
  inhabit with a determinate point of reference the desired future. The optimal desired future is not a
  --
  their actions, which regulate their emotions) are therefore emergent structures shaped by the necessity of
  organizing competing internal biological demands, over variable spans of time, in the presence of others,

1.02 - Meditating on Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  open hand and kind heart. What attitudes and emotions do we need to
  develop so that we will have a more open attitude toward others and can
  --
  and emotions? These questions lead us back into the Lamrim, the gradual
  path to enlightenment, which describes how to develop those excellent qualities.
  --
  the eight dangers, various disturbing emotions that will be discussed below.
  Thus, tuttare liberates us from the second Noble Truth, true origins of sufferingaficted attitudes and emotions, and the contaminated actions they
  motivate. Ture liberates from disease. Since the most severe disease from
  which we suffer is the aficted attitudes and emotions and the subtle obscu-
  meditating on tara

1.02 - Pranayama, Mantrayoga, #Liber ABA, #Aleister Crowley, #Philosophy
  Pranayama is notably useful in quieting the emotions and appetites; and, whether by reason of the mechanical pressure which it asserts, or by the thorough combustion which it assures in the lungs, it seems to be admirable from the standpoint of health. Digestive troubles in particular are very easy to remove in this way. It purifies both the body and the lower functions of the mind,
    footnote: Emphatically. Emphatically. Emphatically. It is impossible to combine Pranayama properly performed with emotional thought. It should be resorted to immediately, at all times during life, when calm is threatened.

1.02 - Self-Consecration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  12:In the ordinary paths of Yoga the method used for dealing with these conflicting materials is direct and simple. One or another of the principal psychological forces in us is selected as our single means for attaining to the Divine; the rest is quieted into inertia or left to starve in its smallness. The Bhakta, seizing on the emotional forces of the being, the intense activities of the heart, abides concentrated in the love of God, gathered up as into a single one-pointed tongue of fire; he is indifferent to the activities of thought, throws behind him the importunities of the reason, cares nothing for the mind's thirst for knowledge. All the knowledge he needs is his faith and the inspirations that well up from a heart in communion with the Divine. He has no use for any will to works that is not turned to the direct worship of the Beloved or the service of the temple. The man of Knowledge, self-confined by a deliberate choice to the force and activities of discriminative thought, finds release in the mind's inward-drawn endeavour. He concentrates on the idea of the self, succeeds by a subtle inner discernment in distinguishing its silent presence amid the veiling activities of Nature, and through the perceptive idea arrives at the concrete spiritual experience. He is indifferent to the play of the emotions, deaf to the hunger-call of passion, closed to the activities of Life, -- the more blessed he, the sooner they fall away from him and leave him free, still and mute, the eternal non-doer. The body is his stumbling-block, the vital functions are his enemies; if their demands can be reduced to a minimum, that is his great good fortune. The endless difficulties that arise from the environing world are dismissed by erecting firmly against them a defence of outer physical and inner spiritual solitude; safe behind a wall of inner silence, he remains impassive and untouched by the world and by others. To be alone with oneself or alone with the Divine, to walk apart with God and his devotees, to entrench oneself in the single self-ward endeavour of the mind or Godward passion of the heart is the trend of these Yogas. The problem is solved by the excision of all but the one central difficulty which pursues the only chosen motive-force; into the midst of the dividing calls of our nature the principle of an exclusive concentration comes sovereignly to our rescue.
  13:But for the Sadhaka of the integral Yoga this inner or this outer solitude can only be incidents or periods in his spiritual progress. Accepting life, he has to bear not only his own burden, but a great part of the world's burden too along with it, as a continuation of his own sufficiently heavy load. Therefore his Yoga has much more of the nature of a battle than others'; but this is not only an individual battle, it is a collective war waged over a considerable country. He has not only to conquer in himself the forces of egoistic falsehood and disorder, but to conquer them as representatives of the same adverse and inexhaustible forces in the world. Their representative character gives them a much more obstinate capacity of resistance, an almost endless right to recurrence. Often he finds that even after he has won persistently his own personal battle, he has still to win it over and over again in a seemingly interminable war, because his inner existence has already been so much enlarged that not only it contains his own being with its well-defined needs and experiences, but is in solidarity with the being of others, because in himself he contains the universe.
  --
  15:Concentration is indeed the first condition of any Yoga, but it is an all-receiving concentration that is the very nature of the integral Yoga. A separate strong fixing of the thought, of the emotions or of the will on a single idea, object, state, inner movement or principle is no doubt a frequent need here also; but this is only a subsidiary helpful process. A wide massive opening, a harmonised concentration of the whole being in all its parts and through all its powers upon the One who is the All is the larger action of this Yoga without which it cannot achieve its purpose. For it is the consciousness that rests in the One and that acts in the All to which we aspire; it is this that we seek to impose on every element of our being and on every movement of our nature. This wide and concentrated totality is the essential character of the sadhana and its character must determine its practice.
  16:But even though the concentration of all the being on the Divine is the character of the Yoga, yet is our being too complex a thing to be taken up easily and at once, as if we were taking up the world in a pair of hands, and set in its entirety to a single task. Man in his effort at self-transcendence has usually to seize on some one spring or some powerful leverage in the complicated machine that his nature is; this spring or lever he touches in preference to others and uses it to set the machine in motion towards the end that he has in view. In his choice it is always Nature itself that should be his guide. But here it must be Nature at her highest and widest in him, not at her lowest or in some limiting movement. In her lower vital activities it is desire that Nature takes as her most powerful leverage; but the distinct character of man is that he is a mental being, not a merely vital creature. As he can use his thinking mind and will to restrain and correct his life impulses, so too he can bring in the action of a still higher luminous mentality aided by the deeper soul in him, the psychic being, and supersede by these greater and purer motive-powers the domination of the vital and sensational force that we call desire. He can entirely master or persuade it and offer it up for transformation to its divine Master. This higher mentality and this deeper soul, the psychic element in mall, are the two grappling hooks by which the Divine can lay hold upon his nature.
  17:The higher mind in man is something other, loftier, purer, vaster, more powerful than the reason or logical intelligence. The animal is a vital and sensational being; man, it is said, is distinguished from the animal by the possession of reason. But that is a very summary, a very imperfect and misleading account of the matter. For reason is only a particular and limited utilitarian and instrumental activity that proceeds from something much greater than itself, from a power that dwells in an ether more luminous, wider, illimitable. The true and ultimate, as distinguished from the immediate or intermediate, importance of our observing, reasoning, inquiring, judging intelligence is that it prepares the human being for the right reception and right action of a Light from above which must progressively replace in him the obscure light from below that guides the animal. The latter also has a rudimentary reason, a kind of thought, a soul, a will and keen emotions; even though less developed, its psychology is yet the same in kind as man's. But all these capacities in the animal are automatically moved and strictly limited, almost even constituted by the lower nervous being. All animal perceptions, sensibilities, activities are ruled by nervous and vital instincts, cravings, needs, satisfactions, of which the nexus is the life-impulse and vital desire. Man too is bound, but less bound, to this automatism of the vital nature. Man can bring an enlightened will, an enlightened thought and enlightened emotions to the difficult work of his self-development; he can more and more subject to these more conscious and reflecting guides the inferior function of desire. In proportion as he can thus master and enlighten his lower self, he is mall and no longer an animal. When he can begin to replace desire altogether by a still greater enlightened thought and sight and will in touch with the Infinite, consciously subject to a diviner will than his own, linked to a more universal and transcendent knowledge, he has commenced the ascent towards tile superman; he is on his upward march towards the Divine.
  18:It is, then, in the highest mind of thought and light and will or it is in the inner heart of deepest feeling and emotion that we must first centre our consciousness, -- in either of them or, if we are capable, in both together, -- and use that as our leverage to lift the nature wholly towards the Divine. The concentration of an enlightened thought, will and heart turned in unison towards one vast goal of our knowledge, one luminous and infinite source of our action, one imperishable object of our emotion is the starting-point of the Yoga. And the object of our seeking must be the very fount of the Light which is growing in us, the very origin of the Force which we are calling to move our members. Our one objective must be the Divine himself to whom, knowingly or unknowingly, something always aspires in our secret nature. There must be a large, many-sided yet single concentration of the thought on the idea, the perception, the vision, the awakening touch, the soul's realisation of the one Divine. There must be a flaming concentration of the heart on the All and Eternal and, when once we have found him, a deep plunging and immersion in the possession and ecstasy of the All-Beautiful. There must be a strong and immovable concentration of the will on the attainment and fulfilment of all that the Divine is and a free and plastic opening of it to all that he intends to manifest in us. This is the triple way of the Yoga.

1.02 - Taras Tantra, #Tara - The Feminine Divine, #unset, #Zen
  conflicting emotions disappear."
   the four modes:

1.02 - THE NATURE OF THE GROUND, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  As an example of the third way in which our minds affect matter, we may cite the all-too-familiar phenomenon of nervous indigestion. In certain persons symptoms of dyspepsia make their appearance when the conscious mind is troubled by such negative emotions as fear, envy, anger or hatred. These emotions are directed towards events or persons in the outer environment; but in some way or other they adversely affect the physiological intelligence and this derangement results, among other things, in nervous indigestion. From tuberculosis and gastric ulcer to heart disease and even dental caries, numerous physical ailments have been found to be closely correlated with certain undesirable states of the conscious mind. Conversely, every physician knows that a calm and cheerful patient is much more likely to recover than one who is agitated and depressed.
  Finally we come to such occurrences as faith healing and levitationoccurrences supernormally strange, but nevertheless attested by masses of evidence which it is hard to discount completely. Precisely how faith cures diseases (whether at Lourdes or in the hypnotists consulting room), or how St. Joseph of Cupertino was able to ignore the laws of gravitation, we do not know. (But let us remember that we are no less ignorant of the way in which minds and bodies are related in the most ordinary of everyday activities.) In the same way we are unable to form any idea of the modus operandi of what Professor Rhine has called the PK effect. Nevertheless the fact that the fall of dice can be influenced by the mental states of certain individuals seems now to have been established beyond the possibility of doubt. And if the PK effect can be demonstrated in the laboratory and measured by statistical methods, then, obviously, the intrinsic credibility of the scattered anecdotal evidence for the direct influence of mind upon matter, not merely within the body, but outside in the external world, is thereby notably increased. The same is true of extra-sensory perception. Apparent examples of it are constantly turning up in ordinary life. But science is almost impotent to cope with the particular case, the isolated instance. Promoting their methodological ineptitude to the rank of a criterion of truth, dogmatic scientists have often branded everything beyond the pale of their limited competence as unreal and even impossible. But when tests for ESP can be repeated under standardized conditions, the subject comes under the jurisdiction of the law of probabilities and achieves (in the teeth of what passionate opposition!) a measure of scientific respectability.

1.02 - The Shadow, #Aion, #Carl Jung, #Psychology
  scarcely controlled emotions one behaves more or less like a
  primitive, who is not only the passive victim of his affects but

1.02 - The Stages of Initiation, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
   the path to higher knowledge unless we guard our thoughts and feelings in just the same way we guard out steps in the physical world. If we see a wall before us, we do not attempt to dash right through it, but turn aside. In other words, we guide ourselves by the laws of the physical world. There are such laws, too, for the soul and thought world, only they cannot impose themselves on us from without. They must flow out of the life of the soul itself. This can be attained if we forbid ourselves to harbor wrong thoughts and feelings. All arbitrary flitting to and fro in thought, all accidental ebbing and flowing of emotion must be forbidden in the same way. In so doing we do not become deficient in feeling. On the contrary, if we regulate our inner life in this way, we shall soon find ourselves becoming rich in feelings and creative with genuine imagination. In the place of petty emotionalism and capricious flights of thought, there appear significant emotions and thoughts that are fruitful. Feelings and thoughts of this kind lead the student to orientation in the spiritual world. He gains a right position in relation to the things of the spiritual world; a distinct and definite result comes into effect in his favor.
   p. 44

1.032 - Our Concept of God, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  These bhavas or feelings of love for God are, therefore, human affections diverted to God in an all-absorbing manner, so that the conditioning factors of human affection are removed as far as possible, and God is taken for granted as a permanent Being - not like an ordinary object in the world which can die one day or the other, but as a perpetually existent Being and the necessity for loving that permanent Being is emphasised. Here, the feeling for God is similar to the feeling we have towards human relationships. These bhavas of bhakti are the central features of one path of yoga, called bhakti yoga, where God can be loved as a father, for instance. This is called shanta bhava, where emotions are least present.
  We do not have a lot of emotion in respect of our father. We have a reverence for our father, a respect and a feeling of awe, coupled with a sustained emotion of love not in the form of an ebullition of emotion, but as a controlled form of feeling which is designated as the peaceful attitude, or the shanta bhava. Most religions regard God as a father, and very few religions have any other attitude. He is the Supreme Father, and our relation to God is the relation that we have to a father, and we feel for God in the same way as we feel for our father. What is our feeling for our father? Fear is also a part of this love when God is regarded as a parent, because we fear our father not because we dislike him, but because he has certain regulating principles which may not always be commensurate with our whims and fancies of personality.

1.03 - Concerning the Archetypes, with Special Reference to the Anima Concept, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  chology of a man wherever emotions and affects are at work. She
  intensifies, exaggerates, falsifies, and mythologizes all emotional

1.03 - On exile or pilgrimage, #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  3 apathes, i.e. free from human emotions and feelings.
  4 St. Matthew xii, 49.

1.03 - Self-Surrender in Works - The Way of The Gita, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The life of the human creature, as it is ordinarily lived, is composed of a half-fixed, half-fluid mass of very imperfectly ruled thoughts, perceptions, sensations, emotions, desires, enjoyments, acts, mostly customary and self-repeating, in part only dynamic and self-developing, but all centred around a superficial ego. The sum of movement of these activities eventuates in an internal growth which is partly visible and operative in this life, partly a seed of progress in lives hereafter. This growth of the conscious being, an expansion, an increasing self-expression, a more and more harmonised development of his constituent members is the whole meaning and all the pith of human existence. It is for this meaningful development of consciousness by thought, will, emotion, desire, action and experience, leading in the end to a supreme divine self-discovery, that Man, the mental being, has entered into the material body. All the rest is either auxiliary and subordinate or accidental and otiose; that only matters which sustains and helps the evolution of his nature and the growth or rather the progressive unfolding and discovery of his self and spirit.
  The aim set before our Yoga is nothing less than to hasten this supreme object of our existence here. Its process leaves behind the ordinary tardy method of slow and confused growth through the evolution of Nature. For the natural evolution is at its best an uncertain growth under cover, partly by the pressure of the environment, partly by a groping education and an ill-lighted purposeful effort, an only partially illumined and half-automatic use of opportunities with many blunders and lapses and relapses; a great portion of it is made up of apparent accidents and circumstances and vicissitudes, - though veiling a secret divine intervention and guidance. In Yoga we replace this confused crooked crab-motion by a rapid, conscious and self-directed evolution which is planned to carry us, as far as can be, in a straight line towards the goal set before us. In a certain sense it may be an error to speak of a goal anywhere in a progression which may well be infinite. Still we can conceive of an immediate goal, an ulterior objective beyond our present achievement towards which the soul in man can aspire. There lies before him the possibility of a new birth; there can be an ascent into a higher and wider plane of being and its descent to transform his members. An enlarged and illumined consciousness is possible that shall make of him a liberated spirit and a perfected force - and, if spread beyond the individual, it might even constitute a divine humanity or else a new, a supramental and therefore a superhuman race. It is this new birth that we make our aim: a growth into a divine consciousness is the whole meaning of our Yoga, an integral conversion to divinity not only of the soul but of all the parts of our nature.
  --
  Our purpose in Yoga is to exile the limited outward-looking ego and to enthrone God in its place as the ruling Inhabitant of the nature. And this means, first, to disinherit desire and no longer accept the enjoyment of desire as the ruling human motive. The spiritual life will draw its sustenance not from desire but from a pure and selfless spiritual delight of essential existence. And not only the vital nature in us whose stamp is desire, but the mental being too must undergo a new birth and a transfiguring change. Our divided, egoistic, limited and ignorant thought and intelligence must disappear; in its place there must stream in the catholic and faultless play of a shadowless divine illumination which shall culminate in the end in a natural self-existent Truth-consciousness free from groping half-truth and stumbling error. Our confused and embarrassed ego-centred small-motived will and action must cease and make room for the total working of a swiftly powerful, lucidly automatic, divinely moved and guided unfallen Force. There must be implanted and activised in all our doings a supreme, impersonal, unfaltering and unstumbling will in spontaneous and untroubled unison with the will of the Divine. The unsatisfying surface play of our feeble egoistic emotions must be ousted and there must be revealed instead a secret deep and vast psychic heart within that waits behind them for its hour; all our feelings, impelled by this inner heart in which dwells the Divine, will be transmuted into calm and intense movements of a twin passion of divine Love and manifold Ananda. This is the definition of a divine humanity or a supramental race. This, not an exaggerated or even a sublimated energy of human intellect and action, is the type of the superman whom we are called to evolve by our Yoga.
  In the ordinary human existence an outgoing action is obviously three-fourths or even more of our life. It is only the exceptions, the saint and the seer, the rare thinker, poet and artist who can live more within themselves; these indeed, at least in the most intimate parts of their nature, shape themselves more in inner thought and feeling than in the surface act. But it is not either of these sides separated from the other, but rather a harmony of the inner and the outer life made one in fullness and transfigured into a play of something that is beyond them which will create the form of a perfect living. A Yoga of works, a union with the Divine in our will and acts - and not only in knowledge and feeling - is then an indispensable, an inexpressibly important element of an integral Yoga. The conversion of our thought and feeling without a corresponding conversion of the spirit and body of our works would be a maimed achievement.
  --
  Even for those whose first natural movement is a consecration, a surrender and a resultant entire transformation of the thinking mind and its knowledge, or a total consecration, surrender and transformation of the heart and its emotions, the consecration of works is a needed element in that change. Otherwise, although they may find God in other-life, they will not be able to fulfil the Divine in life; life for them will be a meaningless undivine inconsequence. Not for them the true victory that shall be the key to the riddle of our terrestrial existence; their love will not be the absolute love triumphant over self, their knowledge will not be the total consciousness and the all-embracing knowledge. It is possible, indeed, to begin with knowledge or Godward emotion solely or with both together and to leave works for the final movement of the Yoga. But there is then this disadvantage that we may tend to live too exclusively within, subtilised in subjective experience, shut off in our isolated inner parts; there we may get incrusted in our spiritual seclusion and find it difficult later on to pour ourselves triumphantly outwards and apply to life our gains in the higher Nature. When we turn to add this external kingdom also to our inner conquests, we shall find ourselves too much accustomed to an activity purely subjective and ineffective on the material plane. There will be an immense difficulty in transforming the outer life and the body.
  Or we shall find that our action does not correspond with the inner light: it still follows the old accustomed mistaken paths, still obeys the old normal imperfect influences; the Truth within us continues to be separated by a painful gulf from the ignorant mechanism of our external nature. This is a frequent experience because in such a process the Light and Power come to be selfcontained and unwilling to express themselves in life or to use the physical means prescribed for the Earth and her processes.
  --
  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 selfconscious. 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 self's 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, nis.kama 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!
  There are certain semblances of an equal spirit which must not be mistaken for the profound and vast spiritual equality which the Gita teaches. There is an equality of disappointed resignation, an equality of pride, an equality of hardness and indifference: all these are egoistic in their nature. Inevitably they come in the course of the sadhana, but they must be rejected or transformed into the true quietude. There is too, on a higher level, the equality of the stoic, the equality of a devout resignation or a sage detachment, the equality of a soul aloof from the world and indifferent to its doings. These too are insufficient; first approaches they can be, but they are at most early soul-phases only or imperfect mental preparations for our entry into the true and absolute self-existent wide evenness of the spirit.

1.03 - Sympathetic Magic, #The Golden Bough, #James George Frazer, #Occultism
  the deepest and tenderest of human emotions, should quicken in the
  anxious relations left behind a desire to turn the sympathetic bond

1.03 - Tara, Liberator from the Eight Dangers, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  the path so that it can protect us from the dangers of disturbing emotions.
  The following eloquent verses requesting Tara to protect us from the
  --
  Similarly, uncontrolled emotions, which stem from ignorance, lead us to
  become involved in many unethical actions in our daily life. When we sit
  --
  Jealousy, like other disturbing emotions, stems from ignorance of the nature
  of reality. Jealousy ignorantly makes us think well be happy if we destroy
  --
  way, when we know the harm of disturbing emotions, we dont invite them
  into our mind and cater to them.
  --
  star to nd our way across the dark seas of the disturbing emotions. The Sanskrit noun tara means star, and the verb trri indicates to guide across, to
  cross over. We ask Tara to protect us from danger by teaching us the path
  --
  time to focus on transforming our disturbing attitudes and emotions and
  developing benecial ones. Through familiarizing our mind with the compassionate motivation of bodhichitta and the wisdom realizing emptiness,

1.03 - The Coming of the Subjective Age, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  The art, music and literature of the world, always a sure index of the vital tendencies of the age, have also undergone a profound revolution in the direction of an ever-deepening sub jectivism. The great objective art and literature of the past no longer commands the mind of the new age. The first tendency was, as in thought so in literature, an increasing psychological vitalism which sought to represent penetratingly the most subtle psychological impulses and tendencies of man as they started to the surface in his emotional, aesthetic and vitalistic cravings and activities. Composed with great skill and subtlety but without any real insight into the law of mans being, these creations seldom got behind the reverse side of our surface emotions, sensations and actions which they minutely analysed in their details but without any wide or profound light of knowledge; they were perhaps more immediately interesting but ordinarily inferior as art to the old literature which at least seized firmly and with a large and powerful mastery on its province. Often they described the malady of Life rather than its health and power, or the riot and revolt of its cravings, vehement and therefore impotent and unsatisfied, rather than its dynamis of self-expression and self-possession. But to this movement which reached its highest creative power in Russia, there succeeded a turn towards a more truly psychological art, music and literature, mental, intuitional, psychic rather than vitalistic, departing in fact from a superficial vitalism as much as its predecessors departed from the objective mind of the past. This new movement aimed like the new philo sophic Intuitionalism at a real rending of the veil, the seizure by the human mind of that which does not overtly express itself, the touch and penetration into the hidden soul of things. Much of it was still infirm, unsubstantial in its grasp on what it pursued, rudimentary in its forms, but it initiated a decisive departure of the human mind from its old moorings and pointed the direction in which it is being piloted on a momentous voyage of discovery, the discovery of a new world within which must eventually bring about the creation of a new world without in life and society. Art and literature seem definitely to have taken a turn towards a subjective search into what may be called the hidden inside of things and away from the rational and objective canon or motive.
  Already in the practical dealing with life there are advanced progressive tendencies which take their inspiration from this profounder subjectivism. Nothing indeed has yet been firmly accomplished, all is as yet tentative initiation and the first feeling out towards a material shape for this new spirit. The dominant activities of the world, the great recent events such as the enormous clash of nations in Europe and the stirrings and changes within the nations which preceded and followed it, were rather the result of a confused half struggle half effort at accommodation between the old intellectual and materialistic and the new still superficial subjective and vitalistic impulses in the West. The latter unenlightened by a true inner growth of the soul were necessarily impelled to seize upon the former and utilise them for their unbridled demand upon life; the world was moving towards a monstrously perfect organisation of the Will-to-live and the Will-to-power and it was this that threw itself out in the clash of War and has now found or is finding new forms of life for itself which show better its governing idea and motive. The Asuric or even Rakshasic character of the recent world-collision was due to this formidable combination of a falsely enlightened vitalistic motive-power with a great force of servile intelligence and reasoning contrivance subjected to it as instrument and the genius of an accomplished materialistic Science as its Djinn, its giant worker of huge, gross and soulless miracles. The War was the bursting of the explosive force so created and, even though it strewed the world with ruins, its after results may well have prepared the collapse, as they have certainly produced a disintegrating chaos or at least poignant disorder, of the monstrous combination which produced it, and by that salutary ruin are emptying the field of human life of the principal obstacles to a truer development towards a higher goal.

1.03 - The Human Disciple, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Self, can realise our whole being in this true Lord of our being, can give up our personality to and into this one real Person, merge our ever-dispersed and ever-converging mental activities into His plenary light, offer up our errant and struggling will and energies into His vast, luminous and undivided Will, at once renounce and satisfy all our dissipated outward-moving desires and emotions in the plenitude of His self-existent Bliss.
  This is the world-Teacher of whose eternal knowledge all other highest teaching is but the various reflection and partial word, this the Voice to which the hearing of our soul has to awaken.
  --
  The first result is a violent sensational and physical crisis which produces a disgust of the action and its material objects and of life itself. He rejects the vital aim pursued by egoistic humanity in its action, - happiness and enjoyment; he rejects the vital aim of the Kshatriya, victory and rule and power and the government of men. What after all is this fight for justice when reduced to its practical terms, but just this, a fight for the interests of himself, his brothers and his party, for possession and enjoyment and rule? But at such a cost these things are not worth having. For they are of no value in themselves, but only as a means to the right maintenance of social and national life and it is these very aims that in the person of his kin and his race he is about to destroy. And then comes the cry of the emotions. These are they for whose sake life and happiness are desired, our "own people". Who would consent to slay these for the sake of all the earth, or even for the kingdom of the three worlds? What pleasure can there be in life, what happiness, what satisfaction in oneself after such a deed? The whole thing is a dreadful sin, - for now the moral sense awakens to justify the revolt of the sensations and the emotions. It is a sin, there is no right nor justice in mutual slaughter; especially are those who are to be slain the natural objects of reverence and of love, those without whom one would not care to live, and to violate these sacred feelings can be no virtue, can be nothing but a heinous crime. Granted that the offence, the aggression, the first sin, the crimes of greed and selfish passion which have brought things to such a pass came from the other side; yet armed resistance to wrong under such circumstances would be itself a sin and
  The Human Disciple

1.03 - To Layman Ishii, #Beating the Cloth Drum Letters of Zen Master Hakuin, #unset, #Zen
  "Now and again, you come across superior seekers of genuine ability who are devoting themselves to hidden application and secret practice. As they continue steadily forward, accumulating merit until their efforts achieve a purity that infuses them with strength, their emotions gradually cease to arise altogether. They find themselves at an impasse, unable to move forward despite the most strenuous application. It is as though they are trapped inside an invincible enclosure of diamond-like strength, or are sitting in a bottle of purest crystal-unable to move forward, unable to retreat, they become dunces, utter blockheads.
  "Suddenly the moment arrives when they become one with their questing mind. Mind and koan both disappear. Breathing itself seems to cease. This, although they are not aware of it, is the moment when the tortoise shell cracks and fissures, when the Luan-bird emerges from its egg. They are experiencing the auspicious signs that appear when a person is about to attain the Buddha Way.
  "What a shame if at such a critical moment someone who is supposed to be their good friend and teacher succumbs to tender emotions, indulges them in grandmo therly kindness, and serves them up various intellectual explanations that knock them back into the old familiar nest of conceptual understanding, that drag them down into the cavernous old den of darkness and delusion. That,
   however, is not the end of the damage they do them, for they then produce a phony winter-melon seal, impress it on a piece of paper, and award it to them: d 'You are like this,' they say. 'I am like this, too.
  --
  "First you have the students who, after engaging in genuine Zen practice for a long time until principles and wisdom are gradually exhausted, emotions and views eliminated, techniques and verbal resources used up, wither into a perfect and unflappable serenity, their bodies and minds completely dispassionate. Suddenly, satori comes. They are liberated. Like the phoenix that soars up from its golden cage. Like the crane that breaks free of its pen. Releasing their hands from the cliffside, they die the great death and are reborn into life anew. These are students who have thoroughly penetrated, who have bored through all forms and penetrated all sounds and can see their self-nature as clearly as if it was in the palm of their hand. After painstakingly working their way through the final barrier koans set up by the patriarchal teachers, their minds, in one single vigorous effort, abruptly transform. Such students are possessed of deep discernment and innate ability that enables them to enter liberation at a single blow from the iron hammer. They are foremost among all the outstanding seeds and buds of our school. The only thing they lack is the personal confirmation of a genuine teacher.
  "Next there are students who move forward in their koan practice until they gain strength that is almost mature. Thanks to a word or phrase of the Buddha-patriarchs or perhaps some advice from a good friend, they suddenly achieve kensh, breakthrough into satori. Let us call them "initial penetrators." Their penetration is complete in some areas, but not in others. They have a sure grasp of

1.04 - ALCHEMY AND MANICHAEISM, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [35] Our starting-point for these remarks was the designation of the lapis as orphan, which Dorn mentions apparently out of the blue when discussing the union of opposites. The material we have adduced shows what an archetypal drama of death and rebirth lies hidden in the coniunctio, and what immemorial human emotions clash together in this problem. It is the moral task of alchemy to bring the feminine, maternal background of the masculine psyche, seething with passions, into harmony with the principle of the spirittruly a labour of Hercules! In Dorns words:
  Learn therefore, O Mind, to practise sympathetic love in regard to thine own body, by restraining its vain appetites, that it may be apt with thee in all things. To this end I shall labour, that it may drink with thee from the fountain of strength,233 and, when the two are made one, that ye find peace in their union. Draw nigh, O Body, to this fountain, that with thy Mind thou mayest drink to satiety and hereafter thirst no more after vanities. O wondrous efficacy of this fount, which maketh one of two, and peace between enemies! The fount of love can make mind out of spirit and soul, but this maketh one man of mind and body.234

1.04 - Body, Soul and Spirit, #Theosophy, #Alice Bailey, #Occultism
  rest of the body. There are many prejudices prevalent regarding such statements about thinking as are brought forward here. Many persons are inclined to undervalue thinking, and to place higher the "warm life of feeling" or "emotion." Some, indeed, say it is not by "dry thinking" but by warmth of feeling, by the immediate power of "the emotions," that one raises oneself to higher knowledge. Persons who speak thus fear to blunt the feelings by clear thinking. This certainly results from the ordinary thinking that refers only to matters of utility. But in the case of thoughts that lead to higher regions of existence, the opposite is the result. There is no feeling and no enthusiasm to be compared with the sentiments of warmth, beauty, and exaltation which are enkindled through the pure, crystal-clear thoughts which refer to the higher worlds. For the highest feelings are, as a matter of fact, not those which come "of themselves," but those which are gained by energetic and persevering thinking.
  The human body has a construction adapted to thinking. The same materials and forces which are present in the mineral kingdom are

1.04 - GOD IN THE WORLD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Every individual being, from the atom up to the most highly organized of living bodies and the most exalted of finite minds may be thought of, in Ren Gunons phrase, as a point where a ray of the primordial Godhead meets one of the differentiated, creaturely emanations of that same Godheads creative energy. The creature, as creature, may be very far from God, in the sense that it lacks the intelligence to discover the nature of the divine Ground of its being. But the creature in its eternal essenceas the meeting place of creatureliness and primordial Godheadis one of the infinite number of points where divine Reality is wholly and eternally present. Because of this, rational beings can come to the unitive knowledge of the divine Ground, non-rational and inanimate beings may reveal to rational beings the fulness of Gods presence within their material forms. The poets or the painters vision of the divine in nature, the worshippers awareness of a holy presence in the sacrament, symbol or imagethese are not entirely subjective. True, such perceptions cannot be had by all perceivers, for knowledge is a function of being; but the thing known is independent of the mode and nature of the knower. What the poet and painter see, and try to record for us, is actually there, waiting to be apprehended by anyone who has the right kind of faculties. Similarly, in the image or the sacramental object the divine Ground is wholly present. Faith and devotion prepare the worshippers mind for perceiving the ray of Godhead at its point of intersection with the particular fragment of matter before him. Incidentally, by being worshipped, such symbols become the centres of a field of force. The longings, emotions and imaginations of those who kneel and, for generations, have knelt before the shrine create, as it were, an enduring vortex in the psychic medium, so that the image lives with a secondary, inferior divine life projected on to it by its worshippers, as well as with the primary divine life which, in common with all other animate and inanimate beings, it possesses in virtue of its relation to the divine Ground. The religious experience of sacramentalists and image worshippers may be perfectly genuine and objective; but it is not always or necessarily an experience of God or the Godhead. It may be, and perhaps in most cases it actually is, an experience of the field of force generated by the minds of past and present worshippers and projected on to the sacramental object where it sticks, so to speak, in a condition of what may be called second-hand objectivity, waiting to be perceived by minds suitably attuned to it. How desirable this kind of experience really is will have to be discussed in another section. All that need be said here is that the iconoclasts contempt for sacraments and symbols, as being nothing but mummery with stocks and stones is quite unjustified.
  The workmen still in doubt what course to take,

1.04 - Magic and Religion, #The Golden Bough, #James George Frazer, #Occultism
  his interests, his appetites, or his emotions. Conciliation is never
  employed towards things which are regarded as inanimate, nor towards

1.04 - THE APPEARANCE OF ANOMALY - CHALLENGE TO THE SHARED MAP, #Maps of Meaning, #Jordan Peterson, #Psychology
  interaction undertaken in the social world: every individual, motivated to regulate his emotions through
  action, modifies the behavior of others, operating in the same environment. The consequence of this mutual
  --
  rapid speech development, and was having some trouble controlling his emotions. Mikhaila liked to call
  him baby. We had several discussions about the fact that he really wasnt a baby anymore. She told me

1.04 - The Conditions of Esoteric Training, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
   of the teacher: "Give me your higher knowledge, but leave me my customary emotions, feelings, and thoughts," would be an impossible demand. In this case the gratification of curiosity and desire for knowledge would be the only motive. When pursued in such a spirit, however, higher knowledge can never be attained.
  Let us now consider in turn the conditions imposed on the student. It should be emphasized that the complete fulfillment of any one of these conditions is not insisted upon, but only the corresponding effort. No one can wholly fulfill them, but everyone can start on the path toward them. It is the effort of will that matters, and the ready disposition to enter upon this path.

1.04 - The Gods of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  We do not find that the Rishi Mahachamasya succeeded in getting his fourth vyahriti accepted by the great body of Vedantic thinkers. With a little reflection we can see the reason why. The vijnana or mahat is superior to reasoning. It sees and knows, hears and knows, remembers & knows by the ideal principles of drishti, sruti and smriti; it does not reason and know.Or withdrawing into the Mahan Atma, it is what it exercises itself upon and therefore knowsas it were, by conscious identity; for that is the nature of the Mahan Atma to be everything separately and collectively & know it as an object of his Knowledge and yet as himself. Always vijnana knows things in the whole & therefore in the part, in the mass & therefore in the particular. But when ideal knowledge, vijnana, looks out on the phenomenal world in its separate details, it then acquires an ambiguous nature. So long as it is not assailed by mind, it is still the pure buddhi and free from liability to errors. The pure buddhi may assign its reasons, but it knows first & reasons afterwards,to explain, not to justify. Assailed by mind, the ideal buddhi ceases to be pure, ceases to be ideal, becomes sensational, emotional, is obliged to found itself on data, ends not in knowledge but in opinion and is obliged to hold doubt with one hand even while it tries to grasp certainty by the other. For it is the nature of mind to be shackled & frightened by its data. It looks at things as entirely outside itself, separate from itself and it approaches them one by one, groups them & thus arrives at knowledge by synthesis; or if [it] looks at things in the mass, it has to appreciate them vaguely and then take its parts and qualities one by one, arriving at knowledge by a process of analysis. But it cannot be sure that the knowledge it acquires, is pure truth; it can never be safe against mixture of truth & error, against one-sided knowledge which leads to serious misconception, against its own sensations, passions, prejudices and false associations. Such truth as it gets can only be correct even so far as it goes, if all the essential data have been collected and scrupulously weighed without any false weights or any unconscious or semi-conscious interference with the balance. A difficult undertaking! So we can form reliable conclusions, and then too always with some reserve of doubt,about the past & the present.Of the future the mind can know nothing except in eternally fixed movements, for it has no data. We try to read the future from the past & present and make the most colossal blunders. The practical man of action who follows there his will, his intuition & his instinct, is far more likely to be correct than the scientific reasoner. Moreover, the mind has to rely for its data on the outer senses or on its own inner sensations & perceptions & it can never be sure that these are informing it correctly or are, even, in their nature anything but lying instruments. Therefore we say we know the objective world on the strength of a perpetual hypothesis. The subjective world we know only as in a dream, sure only of our own inner movements & the little we can learn from them about others, but there too sure only of this objective world & end always in conflict of transitory opinions, a doubt, a perhaps. Yet sure knowledge, indubitable Truth, the Vedic thinkers have held, is not only possible to mankind, but is the goal of our journey. Satyam eva jayate nanritam satyena pantha vitato devayanah yenakramantyrishayo hyaptakama yatra tat satyasya paramam nidhanam. Truth conquers and not falsehood, by truth the path has been extended which the gods follow, by which sages attaining all their desire arrive where is that Supreme Abode of Truth. The very eagerness of man for Truth, his untameable yearning towards an infinite reality, an infinite extension of knowledge, the fact that he has the conception of a fixed & firm truth, nay the very fact that error is possible & persistent, mare indications that pure Truth exists.We follow no chimaera as a supreme good, nor do the Powers of Darkness fight against a mere shadow. The ideal Truth is constantly coming down to us, constantly seeking to deliver us from our slavery to our senses and the magic circle of our limited data. It speaks to our hearts & creates the phenomenon of Faith, but the heart has its lawless & self-regarding emotions & disfigures the message. It speaks to the Imagination, our great intellectual instrument which liberates us from the immediate fact and opens the mind to infinite possibility; but the imagination has her pleasant fictions & her headlong creative impulse and exaggerates the truth & distorts & misplaces circumstances. It speaks to the intellect itself, bids it criticise its instruments by vichara and creates the critical reason, bids it approach the truth directly by a wide passionless & luminous use of the pure judgment, and creates shuddha buddhi or Kants pure reason; bids it divine truth & learn to hold the true divination & reject the counterfeit, and creates the intuitive reason & its guardian, intuitive discrimination or viveka. But the intellect is impatient of error, eager for immediate results and hurries to apply what it receives before it has waited & seen & understood. Therefore error maintains & even extends her reign. At last come the logician & modern rationalist thinker; disgusted with the exaggeration of these movements, seeing their errors, unable to see their indispensable utility, he sets about sweeping them away as intellectual rubbish, gets rid of faith, gets rid of flexibility of mind, gets rid of sympathy, pure reason & intuition, puts critical reason into an ill lightened dungeon & thinks now, delivered from these false issues, to compass truth by laborious observation & a rigid logic. To live on these dry & insufficient husks is the last fate of impure vijnanam or buddhi confined in the data of the mind & sensesuntil man wronged in his nature, cabined in his possibilities revolts & either prefers a luminous error or resumes his broadening & upward march.
  It was this aspect of impure mahas, vijnanam working not in its own home, swe dame but in the house of a stranger, as a servant of an inferior faculty, reason as we call it, which led the Rishi Mahachamasya to include mahas among the vyahritis. But vijnana itself is an integral part of the supreme movement, it is divine thought in divine being,therefore not a vyahriti. The Veda uses to express this pure Truth &ideal knowledge another word, equivalent in meaning to mahat,the word brihat and couples with it two other significant expressions, satyam & ritam. This trinity of satyam ritam brihatSacchidananda objectivisedis the Mahan Atma. Satyam is Truth, the principle of infinite & divine Being, Sat objectivised to Knowledge as the Truth of things self-manifested; Ritam is Law, the motion of things thought out, the principle of divine self-aware energy, Chit-shakti objectivised to knowledge as the Truth of things selfarranged; Brihat is full content & fullness, satisfaction, Nature, the principle of divine Bliss objectivised to knowledge as the Truth of things contented with its own manifestation in law of being & law of action. For, as the Vedanta tells us, there is no lasting satisfaction in the little, in the unillumined or half-illumined things of mind & sense, satisfaction there is only in the large, the self-true & self-existent. Nalpe sukham asti bhumaiva sukham. Bhuma, brihat, mahat, that is God. It is Ananda therefore that insists on largeness & constitutes the mahat or brihat. Ananda is the soul of Nature, its essentiality, creative power & peace. The harmony of creative power & peace, pravritti & nivritti, jana & shama, is the divine state which we feelas Wordsworth felt itwhen we go back to the brihat, the wide & infinite which, containing & contented with its works, says of it Sukritam, What I have made, is good. Whoever enters this kingdom of Mahat, this Maho Arnas or great sea of ideal knowledge, comes into possession of his true being, true knowledge, true bliss. He attains the ideal powers of drishti, sruti, smritisees truth face to face, hears her unerring voice or knows her by immediate recognising memoryjust as we say of a friend This is he and need no reasoning of observation, comparison, induction or deduction to tell us who he is or to explain our knowledge to ourselvesthough we may, already knowing the truth, use a self-evident reasoning masterfully in order to convince others. The characteristic of ideal knowledge is first that it is direct in its approach, secondly, that it is self-evident in its revelation, swayamprakasha, thirdly, that it is unerring fact of being, sat, satyam in its substance. Moreover, it is always perfectly satisfied & divinely pleasurable; it is atmarati & atmastha, confines itself to itself & does not reach out beyond itself to grasp at error or grope within itself to stumble over ignorance. It is, too, perfectly effective whether for knowledge, speech or action, satyakarma, satyapratijna, satyavadi. The man who rising beyond the state of the manu, manishi or thinker which men are now, becomes the kavi or direct seer, containing what he sees,he who draws the manomaya purusha up into the vijnanamaya,is in all things true. Truth is his characteristic, his law of being, the stamp that God has put upon him. But even for the manishi ideal Truth has its bounties. For from thence come the intuitions of the poet, the thinker, the artist, scientist, man of action, merchant, craftsman, labourer each in his sphere, the seed of the great thoughts, discoveries, faiths that help the world and save our human works & destinies from decay & dissolution. But in utilising these messages from our higher selves for the world, in giving them a form or a practical tendency, we use our intellects, feelings or imaginations and alter to their moulds or colour with their pigments the Truth. That alloy seems to be needed to make this gold from the mines above run current among men. This then is Maho Arnas.The psychological conceptions of our remote forefa thers concerning it have so long been alien to our thought & experience that they may be a little difficult to follow & more difficult to accept mentally. But we must understand & grasp them in their fullness if we have any desire to know the meaning of the Veda. For they are the very centre & keystone of Vedic psychology. Maho Arnas, the Great Ocean, is the stream of our being which at once divides & connects the human in us from the divine, & to cross over from the human to the divine, from this small & divided finite to that one, great & infinite, from this death to that immortality, leaving Diti for Aditi, alpam for bhuma, martyam for amritam is the great preoccupation & final aim of Veda & Vedanta.

1.04 - The Need of Guru, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  There are, however, certain great dangers in the way. There is, for instance, the danger to the receiving soul of its mistaking momentary emotions for real religious yearning. We may study that in ourselves. Many a time in our lives, somebody dies whom we loved; we receive a blow; we feel that the world is slipping between our fingers, that we want something surer and higher, and that we must become religious. In a few days that wave of feeling has passed away, and we are left stranded just where we were before. We are all of us often mistaking such impulses for real thirst after religion; but as long as these momentary emotions are thus mistaken, that continuous, real craving of the soul for religion will not come, and we shall not find the true transmitter of spirituality into our nature. So whenever we are tempted to complain of our search after the truth that we desire so much, proving vain, instead of so complaining, our first duty ought to be to look into our own souls and find whether the craving in the heart is real. Then in the vast majority of cases it would be discovered that we were not fit for receiving the truth, that there was no real thirst for spirituality.
  There are still greater dangers in regard to the transmitter, the Guru. There are many who, though immersed in ignorance, yet, in the pride of their hearts, fancy they know everything, and not only do not stop there, but offer to take others on their shoulders; and thus the blind leading the blind, both fall into the ditch.

1.04 - The Paths, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  And while on this subject of phallicism, one is obliged to refer to C. J. Jung's Psychology of the Unconscious, accord- ing to which there is a gross misunderstanding of the term sexuality. By the latter, Freud understands " love " and includes therein all those tender feelings and emotions which have had their origin in a primitive erotic source, even if now their primary aim is entirely lost and another substituted for it. And it must also be borne in mind that the psycho-analysts themselves strictly emphasize the psychic side of sexuality and its importance besides its somatic expression.
  The Sepher Yetsirah states :

1.04 - The Praise, #Tara - The Feminine Divine, #unset, #Zen
   THE DEMON'S WARRIORS: conflicting emotions (desire,
  hatred, jealousy, and so on) and the thoughts
  --
  pride vanquishes conflicting emotions and allows us
  ultimately to obtain the Wisdom Body, blissemptiness, a term used in the tantras as an equivalent
  --
  - The veil of conflicting emotions that disappears at
  the first stage of the bodhisattva.
  --
  dharma or also conflicting emotions in the mind of
  beings.
  --
   VIRULENT EPIDEMICS: conflicting emotions (anger,
  desire-attachment, blindness, pride, jealousy, and so
  --
  (veil of conflicting emotions and veil of dualistic
  knowledge) and establishes them in the peace of
  --
   LOCAL DEITIES: conflicting emotions
   THE SUBLIME: once victory is gained over suffering,
  karma, and conflicting emotions, there is the
  primordial awareness that is great felicity.

1.04 - The Sacrifice the Triune Path and the Lord of the Sacrifice, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  It is clear that a conception of this kind and its effective practice must carry in them three results that are of a central importance for our spiritual ideal. It is evident, to begin with, that, even if such a discipline is begun without devotion, it leads straight and inevitably towards the highest devotion possible; for it must deepen naturally into the completest adoration imaginable, the most profound God-love. There is bound up with it a growing sense of the Divine in all things, a deepening communion with the Divine in all our thought, will and action and at every moment of our lives, a more and more moved consecration to the Divine of the totality of our being. Now these implications of the Yoga of works are also of the very essence of an integral and absolute Bhakti. The seeker who puts them into living practice makes in himself continually a constant, active and effective representation of the very spirit of self-devotion, and it is inevitable that out of it there should emerge the most engrossing worship of the Highest to whom is given this service. An absorbing love for the Divine Presence to whom he feels an always more intimate closeness, grows upon the consecrated worker. And with it is born or in it is contained a universal love too for all these beings, living forms and creatures that are habitations of the Divinenot the brief restless grasping emotions of division, but the settled selfless love that is the deeper vibration of oneness. In all the seeker begins to meet the one Object of his adoration and service. The way of works turns by this road of sacrifice to meet the path of Devotion; it can be itself a devotion as complete, as absorbing, as integral as any the desire of the heart can ask for or the passion of the mind can imagine.
  Next, the practice of this Yoga demands a constant inward remembrance of the one central liberating knowledge, and a constant active externalising of it in works comes in too to intensify the remembrance. In all is the one Self, the one Divine is all; all are in the Divine, all are the Divine and there is nothing else in the universe,this thought or this faith is the whole background until it becomes the whole substance of the consciousness of the worker. A memory, a self-dynamising meditation of this kind, must and does in its end turn into a profound and uninterrupted vision and a vivid and all-embracing consciousness of that which we so powerfully remember or on which we so constantly meditate. For it compels a constant reference at each moment to the Origin of all being and will and action and there is at once an embracing and exceeding of all particular forms and appearances in That which is their cause and upholder. This way cannot go to its end without a seeing vivid and vital, as concrete in its way as physical sight, of the works of the universal Spirit everywhere. On its summits it rises into a constant living and thinking and willing and acting in the presence of the Supramental, the Transcendent. Whatever we see and hear, whatever we touch and sense, all of which we are conscious, has to be known and felt by us as That which we worship and serve; all has to be turned into an image of the Divinity, perceived as a dwelling-place of his Godhead, enveloped with the eternal Omnipresence. In its close, if not long before it, this way of works turns by communion with the Divine Presence, Will and Force into a way of Knowledge more complete and integral than any the mere creature intelligence can construct or the search of the intellect can discover.
  --
  For it is behind the mystery of the presence of personality in an apparently impersonal universeas in that of consciousness manifesting out of the Inconscient, life out of the inanimate, soul out of brute Matter that is hidden the solution of the riddle of existence. Here again is another dynamic Duality more pervading than appears at first view and deeply necessary to the play of the slowly self-revealing Power. It is possible for the seeker in his spiritual experience, standing at one pole of the Duality, to follow Mind in seeing a fundamental Impersonality everywhere. The evolving soul in the material world begins from a vast impersonal Inconscience in which our inner sight yet perceives the presence of a veiled infinite Spirit; it proceeds with the emergence of a precarious consciousness and personality that even at their fullest have the look of an episode, but an episode that repeats itself in a constant series; it arises through experience of life out of mind into an infinite, impersonal and absolute Superconscience in which personality, mind-consciousness, life-consciousness seem all to disappear by a liberating annihilation, Nirvana. At a lower pitch he still experiences this fundamental impersonality as an immense liberating force everywhere. It releases his knowledge from the narrowness of personal mind, his will from the clutch of personal desire, his heart from the bondage of petty mutable emotions, his life from its petty personal groove, his soul from ego, and it allows them to embrace calm, equality, wideness, universality, infinity. A Yoga of works would seem to require Personality as its mainstay, almost its source, but here too the impersonal is found to be the most direct liberating force; it is through a wide egoless impersonality that one can become a free worker and a divine creator. It is not surprising that the overwhelming power of this experience from the impersonal pole of the Duality should have moved the sages to declare this to be the one way and an impersonal Superconscience to be the sole truth of the Eternal.
  But still to the seeker standing at the opposite pole of the Duality another line of experience appears which justifies an intuition deeply-seated behind the heart and in our very life-force, that personality, like consciousness, life, soul, is not a brief-lived stranger in an impersonal Eternity, but contains the very meaning of existence. This fine flower of the cosmic Energy carries in it a forecast of the aim and a hint of the very motive of the universal labour. As an occult vision opens in him, he becomes aware of worlds behind in which consciousness and personality hold an enormous place and assume a premier value; even here in the material world to this occult vision the inconscience of Matter fills with a secret pervading consciousness, its inanimation harbours a vibrant life, its mechanism is the device of an indwelling Intelligence, God and soul are everywhere. Above all stands an infinite conscious Being who is variously self-expressed in all these worlds; impersonality is only a first means of that expression. It is a field of principles and forces, an equal basis of manifestation; but these forces express themselves through beings, have conscious spirits at their head and are the emanation of a One Conscious Being who is their source. A multiple innumerable personality expressing that One is the very sense and central aim of the manifestation and if now personality seems to be narrow, fragmentary, restrictive, it is only because it has not opened to its source or flowered into its own divine truth and fullness packing itself with the universal and the infinite. Thus the world-creation is no more an illusion, a fortuitous mechanism, a play that need not have happened, a flux without consequence; it is an intimate dynamism of the conscious and living Eternal.

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

1.04 - Yoga and Human Evolution, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  The animal is distinguished from man by its enslavement to the body and the vital impulses. Aany mtyu, Hunger who is Death, evolved the material world from of old, and it is the physical hunger and desire and the vital sensations and primary emotions connected with the pra that seek to feed upon the world in the beast and in the savage man who approximates to the condition of the beast. Out of this animal state, according to European Science, man rises working out the tiger and the ape by intellectual and moral development in the social condition. If the beast has to be worked out, it is obvious that the body and the pra must be conquered, and as that conquest is more or less complete, the man is more or less evolved. The progress of mankind has been placed by many predominatingly in the development of the human intellect, and intellectual development is no doubt essential to self-conquest. The animal and the savage are bound by the body because the ideas of the animal or the ideas of the savage are mostly limited to those sensations and associations which are connected with the body. The development of intellect enables a man to find the deeper self within and partially replace what our philosophy calls the dehtmaka-buddhi, the sum of ideas and sensations which make us think of the body as ourself, by another set of ideas which reach beyond the body, and, existing for their own delight and substituting intellectual and moral satisfaction as the chief objects of life, master, if they cannot entirely silence, the clamour of the lower sensual desires. That animal ignorance which is engrossed with the cares and the pleasures of the body and the vital impulses, emotions and sensations is tamasic, the result of the predominance of the third principle of nature which leads to ignorance and inertia. That is the state of the animal and the lower forms of humanity which are called in the Purana the first or tamasic creation. This animal ignorance the development of the intellect tends to dispel and it assumes therefore an all-important place in human evolution.
  But it is not only through the intellect that man rises. If the clarified intellect is not supported by purified emotions, the intellect tends to be dominated once more by the body and to put itself at its service and the lordship of the body over the whole man becomes more dangerous than in the natural state because the innocence of the natural state is lost. The power of knowledge is placed at the disposal of the senses, sattva serves tamas, the god in us becomes the slave of the brute. The disservice which scientific Materialism is unintentionally doing the world is to encourage a return to this condition; the suddenly awakened masses of men, unaccustomed to deal intellectually with ideas, able to grasp the broad attractive innovations of free thought but unable to appreciate its delicate reservations, verge towards that reeling back into the beast, that relapse into barbarism which was the condition of the Roman Empire at a high stage of material civilisation and intellectual culture and which a distinguished British statesman declared the other day to be the condition to which all Europe approached. The development of the emotions is therefore the first condition of a sound human evolution. Unless the feelings tend away from the body and the love of others takes increasingly the place of the brute love of self, there can be no progress upward. The organisation of human society tends to develop the altruistic element in man which makes for life and battles with and conquers aany mtyu. It is therefore not the struggle for life, or at least not the struggle for our own life, but the struggle for the life of others which is the most important term in evolution,for our children, for our family, for our class, for our community, for our race and nation, for humanity. An ever-enlarging self takes the place of the old narrow self which is confined to our individual mind and body, and it is this moral growth which society helps and organises.
  So far there is little essential difference between our own ideas of human progress and those of the West except in this vital point that the West believes this evolution to be a development of matter and the satisfaction of the reason, the reflective and observing intellect, to be the highest term of our progress. Here it is that our religion parts company with Science. It declares the evolution to be a conquest of matter by the recovery of the deeper emotional and intellectual self which was involved in the body and over-clouded by the desires of the pra. In the language of the Upanishads the manakoa and the buddhikoa are more than the prakoa and annakoa and it is to them that man rises in his evolution. Religion farther seeks a higher term for our evolution than the purified emotions or the clarified activity of the observing and reflecting intellect. The highest term of evolution is the spirit in which knowledge, love and action, the threefold dharma of humanity, find their fulfilment and end. This is the tman in the nandakoa, and it is by communion and identity of this individual self with the universal self which is God that man will become entirely pure, entirely strong, entirely wise and entirely blissful, and the evolution will be fulfilled. The conquest of the body and the vital self by the purification of the emotions and the clarification of the intellect was the principal work of the past. The purification has been done by morality and religion, the clarification by science and philosophy, art, literature and social and political life being the chief media in which these uplifting forces have worked. The conquest of the emotions and the intellect by the spirit is the work of the future. Yoga is the means by which that conquest becomes possible.
  In Yoga the whole past progress of humanity, a progress which it holds on a very uncertain lease, is rapidly summed up, confirmed and made an inalienable possession. The body is conquered, not imperfectly as by the ordinary civilised man, but entirely. The vital part is purified and made the instrument of the higher emotional and intellectual self in its relations with the outer world. The ideas which go outward are replaced by the ideas which move within, the baser qualities are worked out of the system and replaced by those which are higher, the lower emotions are crowded out by the nobler. Finally all ideas and emotions are stilled and by the perfect awakening of the intuitive reason which places mind in communion with spirit the whole man is ultimately placed at the service of the Infinite. All false self merges into the true Self. Man acquires likeness, union or identification with God. This is mukti, the state in which humanity thoroughly realises the freedom and immortality which are its eternal goal.
  ***

1.052 - Yoga Practice - A Series of Positive Steps, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  My child, thou art everything, says a mother to her only child. But she has a false affection because she does not really believe that it is everything, though there is an expression of that kind when emotions prevail. If that child is everything, she cannot have interest in anything else in this world. But, is it true? She has hundreds of interests other than her baby, though she falsely makes an exclamation that it is everything her soul, her heart, her alter ego, and what not.
  Likewise, under limited conditions we temporarily exclaim our feelings of brotherliness and friendliness with things of the world, but these feelings are projected by conditions. When the conditions are lifted, the feelings also get lifted. Such a state of mind is unfit for yoga. But when the very same object that has been wrongly regarded as a thing of attachment becomes an object of possession exclusively, it can also liberate the soul. One of the principles of yoga is that any object in this world has two characteristics: enjoyment and bondage on one side, and experience and liberation on the other side.

1.057 - The Four Manifestations of Ignorance, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  So, even pain can be mistaken for pleasure where emotions are tied up. What we are serving is our own emotions not the family, not the world. Our emotions are catching hold of us by the throat, and we are pampering the emotions under the impression that we are pampering, helping, serving or doing work for somebody else. There is, again, a mistake in the very thought itself. The idea becomes concretised takes a visible shape, as it were, and becomes the working field for all the urges of the individual. We have studied this earlier, in connection with another sutra: parima tpa saskra dukai guavtti virodht ca dukham eva sarva vivekina (II.15). In this sutra, Patanjali tells us that everything is pain ultimately, if it is properly analysed. There is no joy, but everything looks like joy. If there is no joy in life, who would live in this world? We would all perish in a few minutes. But this joy is a counterfeit joy; it is not really there. It is a makeshift, a camouflage, a whitewash that is presented before us. At the background, there is a pricking pain the thorn of agony, anguish, non-possession, anxiety, fear, dispossession, bereavement, etc. But with all this, we take this agonising world for a field of joy, as if rivers of milk and honey are flowing.
  The perception of the reality of a not-Self; the perception of permanency in everything that is transitory or transitional; the perception of beauty, grandeur, and value in objects of sense; the perception of joy in the contact of the senses with objects these are the ways in which ignorance works. And, because of the vehemence with which these forms of ignorance work, because of the force with which they impinge upon us, because of the velocity with which they come and sit on our heads, we cannot escape them. Like vultures they come and sit on us, threatening us and subjugating us with their powers. Because of the force with which they sit upon us, we have to yield to them. Then, coming under their thumb, we act according to their commands, because this ignorance does not merely end with these perceptions. They have other demands, and once we fulfil a single demand, another will come.

1.05 - Adam Kadmon, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
   investigating the nature of the Universe. It is that portion of oneself consisting of sensations, perceptions, and thoughts, emotions, and desires. Blavatsky calls this principle Manas, or rather lower Manas - that aspect of
  Manas " nearest " to the Kamic nature ; and in the

1.05 - CHARITY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Love (the sensible love of the emotions) does not unify. True, it unites in act; but it does not unite in essence.
  Eckhart
  The reason why sensible love even of the highest object cannot unite the soul to its divine Ground in spiritual essence is that, like all other emotions of the heart, sensible love intensifies that selfness, which is the final obstacle in the way of such union. The damned are in eternal movement without any mixture of rest; we mortals, who are yet in this pilgrimage, have now movement, now rest. Only God has repose without movement. Consequently it is only if we abide in the peace of God that passes all understanding that we can abide in the knowledge and love of God. And to the peace that passes understanding, we have to go by way of the humble and very ordinary peace which can be understood by everybodypeace between nations and within them (for wars and violent revolutions have the effect of more or less totally eclipsing God for the majority of those involved in them); peace between individuals and within the individual soul (for personal quarrels and private fears, loves, hates, ambitions and distractions are, in their petty way, no less fatal to the development of the spiritual life than are the greater calamities). We have to will the peace that it is within our power to get for ourselves and others, in order that we may be fit to receive that other peace, which is a fruit of the Spirit and the condition, as St. Paul implied, of the unitive knowledge-love of God.
  It is by means of tranquillity of mind that you are able to transmute this false mind of death and rebirth into the clear Intuitive Mind and, by so doing, to realize the primal and enlightening Essence of Mind. You should make this your starting-point for spiritual practices. Having harmonized your starting-point with your goal, you will be able by right practice to attain your true end of perfect Enlightenment.

1.05 - Problems of Modern Psycho therapy, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  What we usually hold back are emotions or affects. Here too it must be
  stressed that self-restraint is healthy and beneficial; it may even be a virtue.
  --
  of humanity, so she takes it amiss if we withhold our emotions from our
  fellow men. Nature decidedly abhors a vacuum in this respect; hence there
  --
  the withholding of affects. The repressed emotions are often of a kind we
  wish to keep secret. But more often there is no secret worth mentioning,
  only emotions which have become unconscious through being withheld at
  some critical juncture.
  --
  The respective predominance of secrets or of inhibited emotions is
  probably responsible for the different forms of neurosis. At any rate the
  hysterical subject who is very free with his emotions is generally the
  possessor of a secret, while the hardened psychas thenic suffers from

1.05 - Ritam, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  Daksha we have supposed to be the viveka, the intuitive discriminating reason which once active is hard to overcome by the powers of ignorance & error; it is again his activity which here also constitutes the essence or the essential condition of the successful sacrifice; for it is evidently meant that by enjoying or stimulating the activity of Daksha, Daksham ddabham, daksham apasam, Mitra & Varuna are enabled to enjoy the effective activities of men under the law of truth, ritena kratum brihantam, ritun yajnam shthe, activities of right knowledge, right action, right emotion, free from crookedness & ignorance & sin. For it is viveka that helps us to distinguish truth from error, right-doing from wrong-doing, just feeling from false & selfish emotions. Once again it is Mitra & Varuna who preside over & take the enjoyment of Dakshas functioning. The same psychological intention perseveres, the same simple & profound ideas & expressions recur in the same natural association, with the same harmony & fixed relation founded on the eternal truth of human nature & a fine & subtle observation of its psychological faculties & functionings.
  The next reference to Ritam meets us in the twenty-third hymn of the Mandala, the last hymn of the series assigned to Medhatithi Kanwa, and once again it occurs in connection with the great twin powers, Mitra & Varuna.

1.05 - The Ascent of the Sacrifice - The Psychic Being, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     But if this is to be the character of the rapid evolution from a mental to a spiritual being contemplated by the integral Yoga, a question arises full of many perplexities but of great dynamic importance. How are we to deal with life and works as they now are, with the activities proper to our still unchanged human nature? An ascension towards a greater consciousness, an occupation of our mind, life and body by its powers has been accepted as the outstanding object of the Yoga: but still life here, not some other life elsewhere, is proposed as the immediate field of the action of the Spirit, -- a transformation, not an annihilation of our instrumental being and nature. What then becomes of the present activities of our being, activities of the mind turned towards knowledge and the expression of knowledge, activities of our emotional and sensational parts, activities of outward conduct, creation, production, the will turned towards mastery over men, things, life, the world, the forces of Nature? Are they to be abandoned and to be replaced by some other way of living in which a spiritualised consciousness can find its true expression and figure. Are they to be maintained as they are in their outward appearance, but transformed by an inner spirit in the act or enlarged in scope arid liberated into new forms by a reversal of consciousness such as was seen on earth when man took up the vital activities of the animal to mentalise and extend and transfigure them by the infusion of reason, thinking will, refined emotions, an organised intelligence? Or is there to be an abandonment in part, a preservation only of such of them as can bear a spiritual change and, for the rest, the creation of a new life expressive, in its form no less than in its inspiration and motive-force, of the unity, wideness, peace, joy and harmony of the liberated spirit? It is this problem most of all that has exercised most the minds of those who have tried to trace the paths that lead from the human to the Divine in the long journey of the Yoga.
     Every kind of solution has been offered from the entire abandonment of works and life, so far as that is physically possible, to the acceptance of life as it is but with a new spirit animating and uplifting its movements, in appearance the same as they were but changed in the spirit behind them and therefore in their inner significance. The extreme solution insisted on by the world-shunning ascetic or the inward-turned ecstatical and self-oblivious mystic is evidently foreign to the purpose of an integral Yoga; for if we are to realise the Divine in the world, it cannot be done by leaving aside the world-action and action itself altogether. At a less high pitch it was laid down by the religious mind in ancient times that one should keep only such actions as are in their nature part of the seeking, service or cult of the Divine and such others as are attached to these or, in addition, those that are indispensable to the ordinary setting of life but done in a religious spirit and according to the injunctions of traditional religion and Scripture. But this is too formalist a rule for the fulfilment of the free spirit in works, and it is besides professedly no more than a provisional solution for tiding over the transition from life in the world to a life in the Beyond which still remains the sole ultimate purpose. An integral Yoga must lean rather to the catholic injunction of the Gita that even the liberated soul, living in the Truth, should still do all the works of life so that the plan of the universal evolution under a secret divine leading may not languish or suffer. But if all works are to be done with the same forms and on the same lines as they are now done in the Ignorance, our gain is only inward and our life in danger of becoming the dubious and ambiguous formula of an inner Light doing the works of an outer Twilight, the perfect Spirit expressing itself in a mould of imperfection foreign to its own divine nature. If no better can be done for a time, -and during a long period of transition something like this does inevitably happen, -- then so it must remain till things are ready and the spirit within is powerful enough to impose its own forms on the life of the body and the world outside; but this can be accepted only as a transitional stage and not as our soul's ideal or the ultimate goal of the passage.
  --
     If knowledge is the widest power of the consciousness and its function is to free and illumine, yet love is the deepest and most intense and its privilege is to be the key to the most profound and secret recesses of the Divine Mystery. Man, because he is a mental being, is prone to give the highest importance to the thinking mind and its reason and will and to its way of approach and effectuation of Truth and, even, he is inclined to hold that there is no other. The heart with its emotions and incalculable movements is to the eye of his intellect an obscure, uncertain and often a perilous and misleading power which needs to be kept in control by the reason and the mental will and intelligence. And yet there is in the heart or behind it a profounder mystic light which, if not what we call intuition -- for that, though not of the mind, yet descends through the mind -- has yet a direct touch upon Truth and is nearer to the Divine than the human intellect in its pride of knowledge. According to the ancient teaching the seat of the immanent Divine, the hidden Purusha, is in the mystic heart, -- the secret heart-cave, hrdaye gunayam, as the Upanishads put it, -- and, according to the experience of many Yogins, it is from its depths that there comes the voice or the breath of the inner oracle.
     This ambiguity, these opposing appearances of depth and blindness are created by the double character of the human emotive being. For there is in front in men a heart of vital emotion similar to the animal's, if more variously developed; its emotions are governed by egoistic passion, blind instinctive affections and all the play of the life-impulses with their imperfections, perversions, often sordid degradations, -- heart besieged and given over to the lusts, desires, wraths, intense or fierce demands or little greeds and mean pettinesses of an obscure and fallen life-force and debased by its slavery to any and every impulse. This mixture of the emotive heart and the sensational hungering vital creates in man a false soul of desire; it is this that is the crude and dangerous element which the reason rightly distrusts and feels a need to control, even though the actual control or rather coercion it succeeds in establishing over our raw and insistent vital nature remains always very uncertain and deceptive. But the true soul of man is not there; 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. But the distinctions ordinarily laid down in this sense are of little use for the deep or spiritual purpose of Yoga. Thus a division can be made between religious emotions and mundane feelings and it can be laid down as a rule of spiritual life that the religious emotions alone should be cultivated and all worldly feelings and passions must be rejected and fall away from our existence. This in practice would mean the religious life of the saint or devotee, alone with the Divine or linked only to others in a common God-love or at the most pouring out the fountains of a sacred, religious or pietistic love on the world outside. But religious emotion itself is too constantly invaded by the turmoil and obscurity of the vital movements and it is often either crude or narrow or fanatical or mixed with movements that are not signs of the spirit's perfection. It is evident besides that even at the best an intense figure of sainthood clamped in rigid hieratic lines is quite other than the wide ideal of an integral Yoga. A larger psychic and emotional relation with God and the world, more deep and plastic in its essence, more wide and embracing in its movements, more capable of taking up in its sweep the whole of life, is imperative.
     A wider formula has been provided by the secular mind of mall of which the basis is the ethical sense; for it distinguishes between the emotions sanctioned by the ethical sense and those that are egoistic and selfishly common and mundane. It is the works of altruism, philanthropy, compassion, benevolence, humanitarianism, service, labour for the well-being of man and all creatures that are to be our Ideal; to shuffle off the coil of egoism and grow into a soul of self-abnegation that lives only or mainly for others or for humanity as a whole is the way of man's inner evolution according to this doctrine. Or if this is too secular and mental to satisfy the whole of our being, since there is a deeper religious and spiritual note there that is left out of account by the humanitarian formula, a religio-ethical foundation can be provided for it -and such was indeed its original basis. To the inner worship of the Divine or the Supreme by the devotion of the heart or to the pursuit of the Ineffable by the seeking of a highest knowledge can be added a worship through altruistic works or a preparation through acts of love, of benevolence, of service to mankind or to those around us. It is indeed by the religio-ethical sense that the law of universal goodwill or universal compassion or of love and service to the neighbour, the Vedantic, the Buddhistic, the Christian ideal, was created; only by a sort of secular refrigeration extinguishing the fervour of the religious element in it could the humanitarian ideal disengage itself and become the highest plane of a secular system of mental and moral ethics. For in the religious system this law of works is a means that ceases when its object is accomplished or a side issue; it is a part of the cult by which one adores and seeks the Divinity or it is a penultimate step of the excision of self in the passage to Nirvana. In the secular ideal it is promoted into an object in itself; it becomes a sign of the moral perfection of the human being, or else it is a condition for a happier state of man upon earth, a better society, a more united life of the race. But none of these things satisfy the demand of the soul that is placed before us by the integral Yoga.
     Altruism, philanthropy, humanitarianism, service are flowers of the mental consciousness and are at best the mind's cold and pale imitation of the spiritual flame of universal Divine Love. Not truly liberative from ego-sense, they widen it at most and give it higher and larger satisfaction; impotent in practice to change mall's vital life and nature, they only modify and palliate its action and daub over its unchanged egoistic essence. Or if they are intensely followed with an entire sincerity of the will, it is by an exaggerated amplification of one side of our nature; in that exaggeration there can be no clue for the full and perfect divine evolution of the many sides of our individualised being towards the universal and transcendent Eternal. Nor can the religio-ethical ideal be a sufficient guide, -- for this is a compromise or compact of mutual concessions for mutual support between a religious urge which seeks to get a closer hold on earth by taking into itself the higher turns of ordinary human nature and an ethical urge which hopes to elevate itself out of its own mental hardness and dryness by some touch of a religious fervour. In making this compact religion lowers itself to the mental level and inherits the inherent imperfections of mind and its inability to convert and transform life. The mind is the sphere of the dualities and, just as it is impossible for it to achieve any absolute Truth but only truths relative or mixed with error, so it is impossible for it to achieve any absolute good; for moral good exists as a counterpart and corrective to evil and has evil always for its shadow, complement, almost its reason for existence. But the spiritual consciousness belongs to a higher than the mental plane and there the dualities cease; for there falsehood confronted with the truth by which it profited through a usurping falsification of it and evil faced by the good of which it was a perversion or a lurid substitute, are obliged to perish for want of sustenance and to cease. The integral Yoga, refusing to rely upon the fragile stuff of mental and moral ideals, puts its whole emphasis in this field on three central dynamic processes -- the development of the true soul or psychic being to take the place of the false soul of desire, the sublimation of human into divine love, the elevation of consciousness from its mental to its spiritual and supramental plane by whose power alone both the soul and the life-force can be utterly delivered from the veils and prevarications of the Ignorance.

1.05 - THE HOSTILE BROTHERS - ARCHETYPES OF RESPONSE TO THE UNKNOWN, #Maps of Meaning, #Jordan Peterson, #Psychology
  subjected to a surfeit of such emotions have every reason to be vengeful, aggressive and cruel have
  placed themselves in a state where the emergence of such motivation is virtually certain.
  --
  serves to regulate our emotions it is very difficult to construct a classification system whose elements are
  devoid of evaluative significance. It is only since the emergence of strict empirical methodology that such
  --
  motivation (drives, emotions) into a single hierarchy, dominated by the figure of the exploratory hero. The
  second stage was (re)union of the united mind with the body. This was equivalent to the second stage of the
  --
  Ervin, F. & Smith, M. (1986). Neurophysiological bases of the primary emotions. In R. Plutchik & H.
  Kellerman (Eds.), Emotion: Theory, research, and experience: Vol. 3. Biological foundations of emotion
  --
  Lewis, M. & Haviland, J.M. (Eds.). (1993). Handbook of emotions. New York: Guilford.
  Lilly, J.C. (1967). The mind of the dolphin. New York: Doubleday.
  --
  Oatley, K. (1994). A taxonomy of the emotions of literary response and a theory of identification in
  fictional narrative. Poetics, 23, 53-74.
  --
  Panksepp, J., Siviy, S. & Normansell, L.A. (1985). Brain opioids and social emotions. In M. Reste & T.
  Field. (Eds.), The psychobiology of attachment and separation. (pp. 1-49). New York: Academic Press.
  --
  ... to the extent that the emotions become organized, they emerge as regulations whose final form of equilibrium is
  none other than the will. Thus, will is the true affective equivalent of the operation in reason. Will is a lateappearing function. The real exercise of will is linked to the function of the autonomous moral feelings, which is

1.05 - The New Consciousness, #On the Way to Supermanhood, #Satprem, #Integral Yoga
  In that tranquil clarity behind, we stumble in fact upon a second level of confusion, a deeper one (this is truly a descending path). As our mental machinery grows quieter, we appreciate the extent to which it covered everything up all existence, the least gesture, the slightest flutter of an eyelash, the tiniest vibration, like a voracious and ever-growing hydra and we see the bizarre fauna it concealed starting to appear in broad daylight. This is no longer an arena but a teeming swamp seething with all sorts of psychological microbes: a throng of minuscule reflexes like the jerks of the pulses, thousands of desires, complete with the larger speckled fish of our instinctive idiosyncrasies, our innate tastes and distastes, our natural affinities and the whole discordant play of our sympathies and antipathies, attractions and repulsions a mechanism that goes back to the Precambrian era, a massive residue of the habit of devouring one another, a huge multifarious vortex in which selective affinities are scarcely more than an extension of gustatory affinities. Thus, there is not only a mental machinery but also a vital one. We desire and we want. Unfortunately, we want all sorts of contradictory things, which mix with our neighbor's contradictory wills, forming a blind mixture; and we do not even know if the triumph of today's little will is not preparing tomorrow's downfall, or whether this satisfied desire, this austere and righteous virtue, that noble taste, that well-intentioned altruism or stern ideal is not working some disaster worse than the evil we were trying to cure. All this vital hodgepodge, adorned with mental labels and justifications, which philosophizes and spouts its wonderful and faultless reasons, now appears in its true colors, we could say, in the quiet little clearing where we have taken our position. And here, too, we gradually apply the same process of demechanization. Instead of rushing headlong into our sensations and emotions, our tastes and distastes, our certainties and uncertainties, like the animal into its claws (but without its deftness), we take a step back, we pause and let the torrent abate, we rein in the reflex, the peremptory judgment, the mixed or less mixed emotion at any rate, it is a mixture for the clear little stream flowing in the background, the undeceivable ray of sunlight: suddenly the rhythm is broken, the water no longer clear, the ray fragmented. These breaks, these interferences, these jarring intrusions become more and more unbearable. It is like a sudden lack of oxygen, a sinking into mud, an intolerable blindness, the shattering of a little song behind, which made life smooth and vast and rhythmical, like a great prairie wafted by a breeze from elsewhere.
  For there is really a rhythm of truth behind, and around and everywhere, a vast and tranquil flowing, a space of weightless time in which the days and hours and years seem to follow the unalterable movement of the stars and moons, rising and falling like a tide from the depths of time, harmonizing with the movement of the whole, and filling this present little fleeting second with an eternity of being.

1.05 - Yoga and Hypnotism, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  What is this force that enables or compels a weak man to become so rigid that strong arms cannot bend him? that reverses the operations of the senses and abrogates pain? that changes the fixed character of a man in the shortest of periods? that is able to develop power where there was no power, moral strength where there was weakness, health where there was disease? that in its higher manifestations can exceed the barriers of space and time and produce that far-sight, far-hearing and far-thinking which shows mind to be an untrammelled agent or medium pervading the world and not limited to the body which it informs or seems to inform? The European scientist experimenting with hypnotism is handling forces which he cannot understand, stumbling on truths of which he cannot give a true account. His feet are faltering on the threshold of Yoga. It is held by some thinkers, and not unreasonably if we consider these phenomena, that mind is all and contains all. It is not the body which determines the operations of the mind, it is the mind which determines the laws of the body. It is the ordinary law of the body that if it is struck, pierced or roughly pressed it feels pain. This law is created by the mind which associates pain with these contacts, and if the mind changes its dharma and is able to associate with these contacts not pain but insensibility or pleasure, then they will bring about those results of insensibility or pleasure and no other. The pain and pleasure are not the result of the contact, neither is their seat in the body; they are the result of association and their seat is in the mind. Vinegar is sour, sugar sweet, but to the hypnotised mind vinegar can be sweet, sugar sour. The sourness or sweetness is not in the vinegar or sugar, but in the mind. The heart also is the subject of the mind. My emotions are like my physical feelings, the result of association, and my character is the result of accumulated past experiences with their resultant associations and reactions crystallising into habits of mind and heart summed up in the word, character. These things like all the rest that are made of the stuff of associations are not permanent or binding but fluid and mutable, anity sarvasaskr. If my friend blames me, I am grieved; that is an association and not binding. The grief is not the result of the blame but of an association in the mind. I can change the association so far that blame will cause me no grief, praise no elation. I can entirely stop the reactions of joy and grief by the same force that created them. They are habits of the mind, nothing more In the same way though with more difficulty I can stop the reactions of physical pain and pleasure so that nothing will hurt my body. If I am a coward today, I can be a hero tomorrow. The cowardice was merely the habit of associating certain things with pain and grief and of shrinking from the pain and grief; this shrinking and the physical sensations in the vital or nervous man which accompany it are called fear, and they can be dismissed by the action of the mind which created them. All these are propositions which European Science is even now unwilling to admit, yet it is being proved more and more by the phenomena of hypnotism that these effects can be temporarily at least produced by one man upon another; and it has even been proved that disease can be permanently cured or character permanently changed by the action of one mind upon another. The rest will be established in time by the development of hypnotism.
  The difference between Yoga and hypnotism is that what hypnotism does for a man through the agency of another and in the sleeping state, Yoga does for him by his own agency and in the waking state. The hypnotic sleep is necessary in order to prevent the activity of the subjects mind full of old ideas and associations from interfering with the operator. In the waking state he would naturally refuse to experience sweetness in vinegar or sourness in sugar or to believe that he can change from disease to health, cowardice to heroism by a mere act of faith; his established associations would rebel violently and successfully against such contradictions of universal experience. The force which transcends matter would be hampered by the obstruction of ignorance and attachment to universal error. The hypnotic sleep does not make the mind a tabula rasa but it renders it passive to everything but the touch of the operator. Yoga similarly teaches passivity of the mind so that the will may act unhampered by the saskras or old associations. It is these saskras, the habits formed by experience in the body, heart or mind, that form the laws of our psychology. The associations of the mind are the stuff of which our life is made. They are more persistent in the body than in the mind and therefore harder to alter. They are more persistent in the race than in the individual; the conquest of the body and mind by the individual is comparatively easy and can be done in the space of a single life, but the same conquest by the race involves the development of ages. It is conceivable, however, that the practice of Yoga by a great number of men and persistence in the practice by their descendants might bring about profound changes in human psychology and, by stamping these changes into body and brain through heredity, evolve a superior race which would endure and by the law of the survival of the fittest eliminate the weaker kinds of humanity. Just as the rudimentary mind of the animal has been evolved into the fine instrument of the human being so the rudiments of higher force and faculty in the present race might evolve into the perfect buddhi of the Yogin.

1.06 - Definition of Tragedy., #Poetics, #Aristotle, #Philosophy
  Tragedy, then, is an imitation of an action that is serious, complete, and of a certain magnitude; in language embellished with each kind of artistic ornament, the several kinds being found in separate parts of the play; in the form of action, not of narrative; through pity and fear effecting the proper purgation of these emotions. By 'language embellished,' I mean language into which rhythm, 'harmony,' and song enter. By 'the several kinds in separate parts,' I mean, that some parts are rendered through the medium of verse alone, others again with the aid of song.
  Now as tragic imitation implies persons acting, it necessarily follows, in the first place, that Spectacular equipment will be a part of

1.06 - MORTIFICATION, NON-ATTACHMENT, RIGHT LIVELIHOOD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The goods of the intellect, the emotions and the imagination are real goods; but they are not the final good, and when we treat them as ends in themselves, we fall into idolatry. Mortification of will, desire and action is not enough; there must also be mortification in the fields of knowing, thinking, feeling and fancying.
  Mans intellectual faculties are by the Fall in a much worse state than his animal appetites and want a much greater self-denial. And when own will, own understanding and own imagination have their natural strength indulged and gratified, and are made seemingly rich and honourable with the treasures acquired from a study of the Belles Lettres, they will just as much help poor fallen man to be like-minded with Christ as the art of cookery, well and duly studied, will help a professor of the Gospel to the spirit and practise of Christian abstinence.
  --
  Because it was German and spelt with a K, Kultur was an object, during the first World War, of derisive contempt. All this has now been changed. In Russia, Literature, Art and Science have become the three persons of a new humanistic Trinity. Nor is the cult of Culture confined to the Soviet Union. It is practised by a majority of intellectuals in the capitalist democracies. Clever, hard-boiled journalists, who write about everything else with the condescending cynicism of people who know all about God, Man and the Universe, and have seen through the whole absurd caboodle, fairly fall over themselves when it comes to Culture. With an earnestness and enthusiasm that are, in the circumstances, unutterably ludicrous, they invite us to share their positively religious emotions in the face of High Art, as represented by the latest murals or civic centres; they insist that so long as Mrs. X. goes on writing her inimitable novels and Mr. Y. his more than Coleridgean criticism, the world, in spite of all appearances to the contrary, makes sense. The same overvaluation of Culture, the same belief that Art and Literature are ends in themselves and can flourish in isolation from a reasonable and realistic philosophy of life, have even invaded the schools and colleges. Among advanced educationists there are many people who seem to think that all will be well, so long as adolescents are permitted to express themselves, and small children are encouraged to be creative in the art class. But, alas, plasticine and self-expression will not solve the problems of education. Nor will technology and vocational guidance; nor the classics and the Hundred Best Books. The following criticisms of education were made more than two and a half centuries ago; but they are as relevant today as they were in the seventeenth century.
  He knoweth nothing as he ought to know, who thinks he knoweth anything without seeing its place and the manner how it relateth to God, angels and men, and to all the creatures in earth, heaven and hell, time and eternity.

1.06 - Psychic Education, #On Education, #The Mother, #Integral Yoga
  These books should contain, for younger students, the loftiest examples of the past, given not as moral lessons but as things of supreme human interest, and for elder students, the great thoughts of great souls, the passages of literature which can set fire to the highest emotions and prompt the highest ideals and aspirations, the records of history and biography which exemplify the living of those great thoughts, noble emotions and inspiring ideals.
  Opportunity should be given to students to emulate in action the deeper and nobler impulses which rise within them.

1.06 - Quieting the Vital, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  It is a place full of every possible mixture: pleasure is inextricably mixed with suffering, pain with joy, evil with good, and make-believe with truth. The world's various spiritual traditions have found it so troublesome that they have preferred to reject this dangerous zone altogether, allowing only the expression of so-called religious emotions and strongly advising the neophyte to reject everything else.
  Everyone seems to agree: human nature is unchangeable. But this kind of moral surgery,56 as Sri Aurobindo calls it, has two drawbacks: first,
  it does not bring about any real purification, because the higher emotions, however refined they may appear to be, are as mixed as the lower ones, since they are sentimental in essence and hence partial;
  secondly, it does not really prevent anything it merely represses. The vital is a force of its own, entirely independent of our rational or moral arguments. If we try to overpower it or ill-treat it by radical asceticism or discipline, the slightest letup can bring on an open rebellion and it knows how to take revenge with interest. Or, if we have enough willpower to impose our mental or moral rules upon it, we may prevail, but at the cost of drying up the life-force in ourselves, because 56

1.06 - The Ascent of the Sacrifice 2 The Works of Love - The Works of Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  It is the inner offering of the heart's adoration, the soul of it in the symbol, the spirit of it in the act, that is the very life of the sacrifice. If this offering is to be complete and universal, then a turning of all our emotions to the Divine is imperative. This is the intensest way of purification for the human heart, more powerful than any ethical or aesthetic catharsis could ever be by its half-power and superficial pressure. A psychic fire within must be lit into which all is thrown with the Divine Name upon it. In that fire all the emotions are compelled to cast off their grosser elements and those that are undivine perversions are burned away and the others discard their insufficiencies, till a spirit of largest love and a stainless divine delight arises out of the flame and smoke and frankincense. It is the divine love which so emerges that, extended in inward feeling to the Divine in man and all creatures in an active universal equality, will be more potent for the perfectibility of life and a more real instrument than the ineffective mental ideal of brotherhood can ever be. It is this poured out into acts that could alone create a harmony in the world and a true unity between all its creatures; all else strives in vain towards that end so long as Divine Love has not disclosed itself as the heart of the delivered manifestation in terrestrial Nature.
  It is here that the emergence of the secret psychic being in us as the leader of the sacrifice is of the utmost importance; for this inmost being alone can bring with it the full power of the spirit in the act, the soul in the symbol. It alone can assure, even while the spiritual consciousness is incomplete, the perennial freshness and sincerity and beauty of the symbol and prevent it from becoming a dead form or a corrupted and corrupting magic; it alone can preserve for the act its power with its significance. All the other members of our being, mind, life-force, physical or body consciousness, are too much under the control of the Ignorance to be a sure instrumentation and much less can they be a guide or the source of an unerring impulse. Always the greater part of the motive and action of these powers clings to the old law, the deceiving tablets, the cherished inferior movements of Nature and they meet with reluctance, alarm or revolt or obstructing inertia the voices and the forces that call and impel us to exceed and transform ourselves into a greater being and a wider Nature. In their major part the response is either a resistance or a qualified or temporising acquiescence; for even if they follow the call, they yet tend - when not consciously, then by automatic habit - to bring into the spiritual action their own natural disabilities and errors. 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 Natureforces. 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.
  --
   or at least a certain predominant Will-in-Life has the appearance of something impure, accursed or fallen in its very essence. At its contact, wrapped in its dull sheaths or caught in its iridescent quagmires, the divinities themselves become common and muddy and hardly escape from being dragged downwards into its perversions and disastrously assimilated to the demon and the Asura. A principle of dark and dull inertia is at its base; all are tied down by the body and its needs and desires to a trivial mind, petty desires and emotions, an insignificant repetition of small worthless functionings, needs, cares, occupations, pains, pleasures that lead to nothing beyond themselves and bear the stamp of an ignorance that knows not its own why and whither.
  This physical mind of inertia believes in no divinity other than its own small earth-gods; it aspires perhaps to a greater comfort, order, pleasure, but asks for no uplifting and no spiritual deliverance. At the centre we meet a stronger Will of life with a greater gusto, but it is a blinded Daemon, a perverted spirit and exults in the very elements that make of life a striving turmoil and an unhappy imbroglio. It is a soul of human or Titanic desire clinging to the garish colour, disordered poetry, violent tragedy or stirring melodrama of this mixed flux of good and evil, joy and sorrow, light and darkness, heady rapture and bitter torture.
  --
   detect the origin and law of our feelings, emotions, sensations, passions, are free to accept, reject, new-create, open to wider, rise to higher planes of Life-Power. We begin to perceive too the key to the enigma of Matter, follow the interplay of Mind and Life and Consciousness upon it, discover more and more its instrumental and resultant function and detect ultimately the last secret of Matter as a form not merely of Energy but of involved and arrested or unstably fixed and restricted consciousness and begin to see too the possibility of its liberation and plasticity of response to higher Powers, its possibilities for the conscious and no longer the more than half-inconscient incarnation and self-expression of the Spirit. All this and more becomes more and more possible as the working of the Divine Shakti increases in us and, against much resistance or labour to respond of our obscure consciousness, through much struggle and movement of progress and regression and renewed progress necessitated by the work of intensive transformation of a half-inconscient into a conscious substance, moves to a greater purity, truth, height, range. All depends on the psychic awakening in us, the completeness of our response to her and our growing surrender.
  But all this can only constitute a greater inner life with a greater possibility of the outer action and is a transitional achievement; the full transformation can come only by the ascent of the sacrifice to its farthest heights and its action upon life with the power and light and beatitude of the divine supramental

1.06 - The Four Powers of the Mother, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  11:And yet it is not easy to meet the demand of this enchanting Power or to keep her presence. Harmony and beauty of the mind and soul, harmony and beauty of the thoughts and feelings, harmony and beauty in every outward act and movement, harmony and beauty of the life and surroundings, this is the demand of Mahalakshmi. Where there is affinity to the rhythms of the secret world-bliss and response to the call of the AllBeautiful and concord and unity and the glad flow of many lives turned towards the Divine, in that atmosphere she consents to abide. But all that is ugly and mean and base, all that is poor and sordid and squalid, all that is brutal and coarse repels her advent. Where love and beauty are not or are reluctant to be born, she does not come; where they are mixed and disfigured with baser things, she turns soon to depart or cares little to pour her riches. If she finds herself in men's hearts surrounded with selfishness and hatred and jealousy and malignance and envy and strife, if treachery and greed and ingratitude are mixed in the sacred chalice, if grossness of passion and unrefined desire degrade devotion, in such hearts the gracious and beautiful Goddess will not linger. A divine disgust seizes upon her and she withdraws, for she is not one who insists or strives; or, veiling her face, she waits for this bitter and poisonous devil's stuff to be rejected and disappear before she will found anew her happy influence. Ascetic bareness and harshness are not pleasing to her nor the suppression of the heart's deeper emotions and the rigid repression of the soul's and the life's parts of beauty. For it is through love and beauty that she lays on men the yoke of the Divine. Life is turned in her supreme creations into a rich work of celestial art and all existence into a poem of sacred delight; the world's riches are brought together and concerted for a supreme order and even the simplest and commonest things are made wonderful by her intuition of unity and the breath of her spirit. Admitted to the heart she lifts wisdom to pinnacles of wonder and reveals to it the mystic secrets of the ecstasy that surpasses all knowledge, meets devotion with the passionate attraction of the Divine, teaches to strength and force the rhythm that keeps the might of their acts harmonious and in measure and casts on perfection the charm that makes it endure for ever.
  12:MAHASARASWATI is the Mother s Power of Work and her spirit of perfection and order. The youngest of the Four, she is the most skilful in executive faculty and the nearest to physical Nature. Maheshwari lays down the large lines of the worldforces, Mahakali drives their energy and impetus, Mahalakshmi discovers their rhythms and measures, but Mahasaraswati presides over their detail of organisation and execution, relation of parts and effective combination of forces and unfailing exactitude of result and fulfilment. The science and craft and technique of things are Mahasaraswati's province. Always she holds in her nature and can give to those whom she has chosen the intimate and precise knowledge, the subtlety and patience, the accuracy of intuitive mind and conscious hand and discerning eye of the perfect worker. This Power is the strong, the tireless, the careful and efficient builder, organiser, administrator, technician, artisan and classifier of the worlds. When she takes up the transformation and new-building of the nature, her action is laborious and minute and often seems to our impatience slow and interminable, but it is persistent, integral and flawless. For the will in her works is scrupulous, unsleeping, indefatigable; leaning over us she notes and touches every little detail, finds out every minute defect, gap, twist or incompleteness, considers and weighs accurately all that has been done and all that remains still to be done hereafter. Nothing is too small or apparently trivial for her attention; nothing however impalpable or disguised or latent can escape her. Moulding and remoulding she labours each part till it has attained its true form, is put in its exact place in the whole and fulfils its precise purpose. In her constant and diligent arrangement and rearrangement of things her eye is on all needs at once and the way to meet them and her intuition knows what is to be chosen and what rejected and successfully determines the right instrument, the right time, the right conditions and the right process. Carelessness and negligence and indolence she abhors; all scamped and hasty and shuffling work, all clumsiness and a peu pres and misfire, all false adaptation and misuse of instruments and faculties and leaving of things undone or half done is offensive and foreign to her temper. When her work is finished, nothing has been forgotten, no part has been misplaced or omitted or left in a faulty condition; all is solid, accurate, complete, admirable. Nothing short of a perfect perfection satisfies her and she is ready to face an eternity of toil if that is needed for the fullness of her creation. Therefore of all the Mother s powers she is the most long-suffering with man and his thousand imperfections. Kind, smiling, close and helpful, not easily turned away or discouraged, insistent even after repeated failure, her hand sustains our every step on condition that we are single in our will and straightforward and sincere; for a double mind she will not tolerate and her revealing irony is merciless to drama and histrionics and self-deceit and pretence. A mother to our wants, a friend in our difficulties, a persistent and tranquil counsellor and mentor, chasing away with her radiant smile the clouds of gloom and fretfulness and depression, reminding always of the ever-present help, pointing to the eternal sunshine, she is firm, quiet and persevering in the deep and continuous urge that drives us towards the integrality of the higher nature. All the work of the other Powers leans on her for its completeness; for she assures the material foundation, elaborates the stuff of detail and erects and rivets the armour of the structure.

1.06 - The Objective and Subjective Views of Life, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  Similarly, the subjective search for the self may, like the objective, lean preponderantly to identification with the conscious physical life, because the body is or seems to be the frame and determinant here of the mental and vital movements and capacities. Or it may identify itself with the vital being, the life-soul in us and its emotions, desires, impulses, seekings for power and growth and egoistic fulfilment. Or it may rise to a conception of man as a mental and moral being, exalt to the first place his inner growth, power and perfection, individual and collective, and set it before us as the true aim of our existence. A sort of subjective materialism, pragmatic and outward-going, is a possible standpoint; but in this the subjective tendency cannot long linger. For its natural impulse is to go always inward and it only begins to feel itself and have satisfaction of itself when it gets to the full conscious life within and feels all its power, joy and forceful potentiality pressing for fulfilment. Man at this stage regards himself as a profound, vital Will-to-be which uses body as its instrument and to which the powers of mind are servants and ministers. This is the cast of that vitalism which in various striking forms has played recently so great a part and still exercises a considerable influence on human thought. Beyond it we get to a subjective idealism now beginning to emerge and become prominent, which seeks the fulfilment of man in the satisfaction of his inmost religious, aesthetic, intuitive, his highest intellectual and ethical, his deepest sympathetic and emotional nature and, regarding this as the fullness of our being and the whole object of our being, tries to subject to it the physical and vital existence. These come to be considered rather as a possible symbol and instrument of the subjective life flowing out into forms than as having any value in themselves. A certain tendency to mysticism, occultism and the search for a self independent of the life and the body accompanies this new movementnew to modern life after the reign of individualism and objective intellectualism and emphasises its real trend and character.
  But here also it is possible for subjectivism to go beyond and to discover the true Self as something greater even than mind. Mind, life and body then become merely an instrumentation for the increasing expression of this Self in the world,instruments not equal in their hierarchy, but equal in their necessity to the whole, so that their complete perfection and harmony and unity as elements of our self-expression become essential to the true aim of our living. And yet that aim would not be to perfect life, body and mind in themselves, but to develop them so as to make a fit basis and fit instruments for the revelation in our inner and outer life of the luminous Self, the secret Godhead who is one and yet various in all of us, in every being and existence, thing and creature. The ideal of human existence personal and social would be its progressive transformation into a conscious outflowering of the joy, power, love, light, beauty of the transcendent and universal Spirit.

1.075 - Self-Control, Study and Devotion to God, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Even Garuda, who is the fastest of birds, cannot move if he is shackled with iron chains. What is the use of saying that he is a very fast bird? He cannot move, because he has been tied to a peg with strong ropes or chains. Likewise, whatever be our ardour, whatever be our longing or fervour, that would be set at naught by the calls of the earth the demands of the senses, the feelings of the mind, and the loves of the emotions. These are terrific things, and the teacher of yoga has been cautious in laying the basic foundations in the very beginning itself so that these impediments may be obviated to a large extent. No one can be completely free from them, not even the best of sages. One day or the other they will come in some form, but at least they will be in a milder form not in a violent, wind-like form.
  The advice intended by these sutras propounding the yamas and the niyamas is that no one, not even the best of students of yoga, can be free from the possibility of a reversion. There is no such thing as the best of students everyone is in some stage which is other than the best. And so, there is always a chance of it being possible for one to listen to the calls of the realms which one has attempted to transcend, inasmuch as the senses, or the means of perception belonging to the earlier stages, are still present.

1.078 - Kumbhaka and Concentration of Mind, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Together with its movement, it drags with itself all that is within us our feelings, our thoughts, our emotions and what not so that we are extrovert personalities throughout. We can think nothing inwardly; everything is outside. The moment we wake up in the morning, we begin to peep through our eyes into the external world and look at the atmosphere which is around us, incapable of knowing what is inside us. This is the great harassment that is caused by what is called the prana. Though it is the principle of life without it no one can exist and live it is also a direct medium of distress of every kind due to the incapacity of the mind to settle in itself, which is what we call lack of peace of mind.
  The prana is different from the breath. This is also a feature that has to be observed. The prana is a very subtle tendency within us. We may say the characteristic of the total energy of the system is the prana. It is not located in any part of the body particularly. Though it has special emphasis laid in different parts of the body, it is equally distributed everywhere. Prana is nothing but the sum total of the energy of the system. Whatever our total capacity is, that is our prana-shakti. But, this capacity is outwardly directed. This is the difficulty. It is not introverted, and it is impossible to draw the prana within. We cannot hold the breath even for a few seconds, such is the strength of this outward tendency of the prana. And, from the force of this outward expression of the prana, we can also infer to what extent we are introverts or extroverts. How far we can withdraw the mind from thinking of objects, etc. can be known to some extent from the way in which this prana is functioning. Concentration is impossible for most people because they are completely sold out to the outside world. We become slaves of conditions and circumstances, and puppets in the hands of these extrovert forces.

1.07 - A Song of Longing for Tara, the Infallible, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  disturbing emotions hook them and bind us to them in a tense relationship.
  Here our genuine spiritual aspiration becomes a ring and we request Tara,
  --
  attitudes and negative emotions that perpetuate cyclic existence. When we
  say this from the heart, we get in touch with that side of ourselves that genuinely seeks liberation and enlightenment.
  --
  things. Letting our negative emotions hook into any of these things is useless since theyre all changing into something else.
  This doesnt mean that we stop caring about others or that we become
  --
  disturbing emotions. This ignorance actively misconceives how all persons
  and phenomena exist. It assumes that everything exists in the way it
  --
  Dharma and subdue your disturbing emotions, thats something worthwhile.
  That will make me want to live long!
  --
  persistent disturbing attitudes and negative emotions and hold stubbornly
  to inaccurate views. Since this is the case, we have to be attentive and
  --
  is these emotions that create trouble. They make us unhappy and propel us
  to harm others in order to get what we want. The troublemakers of attachment and hostility are what we want to abandon, not people and things.
  --
  makes us miserable when it is entrapped by these emotions. On one hand,
  Dharma practice is the process of letting go of these eight; on the other, true
  --
  ignorance, anger, attachment, jealousy, pride, and selshness, they are compassionate toward us sentient beings who are overwhelmed by our disturbing emotions.
  Why would a high-level bodhisattva who is a transcendental protector
  --
  negative emotions cheat us.
  Understanding this doesnt mean that we drop everything in our lives
  --
  and emotions. But the possibility exists to cut these self-centered thoughts,
  to go beyond them and cultivate another aspect of ourselves. There is reason
  --
  under the control of ignorance. The second mara is the afictionsdisturbing attitudes and negative emotions, such as ignorance, anger, attachment,
  pride, jealousy, laziness, resentment, and so forth. The third mara is the ve

1.07 - The Ego and the Dualities, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  5:Such a disorder and incapacity may be accepted personally and are accepted by many great souls as a temporary passage or as the price to be paid for the entry into a wider existence. But the right goal of human progress must be always an effective and synthetic reinterpretation by which the law of that wider existence may be represented in a new order of truths and in a more just and puissant working of the faculties on the lifematerial of the universe. For the senses the sun goes round the earth; that was for them the centre of existence and the motions of life are arranged on the basis of a misconception. The truth is the very opposite, but its discovery would have been of little use if there were not a science that makes the new conception the centre of a reasoned and ordered knowledge putting their right values on the perceptions of the senses. So also for the mental consciousness God moves round the personal ego and all His works and ways are brought to the judgment of our egoistic sensations, emotions and conceptions and are there given values and interpretations which, though a perversion and inversion of the truth of things, are yet useful and practically sufficient in a certain development of human life and progress. They are a rough practical systematisation of our experience of things valid so long as we dwell in a certain order of ideas and activities. But they do not represent the last and highest state of human life and knowledge. "Truth is the path and not the falsehood." The truth is not that God moves round the ego as the centre of existence and can be judged by the ego and its view of the dualities, but that the Divine is itself the centre and that the experience of the individual only finds its own true truth when it is known in the terms of the universal and the transcendent. Nevertheless, to substitute this conception for the egoistic without an adequate base of knowledge may lead to the substitution of new but still false and arbitrary ideas for the old and bring about a violent instead of a settled disorder of right values. Such a disorder often marks the inception of new philosophies and religions and initiates useful revolutions. But the true goal is only reached when we can group round the right central conception a reasoned and effective knowledge in which the egoistic life shall rediscover all its values transformed and corrected. Then we shall possess that new order of truths which will make it possible for us to substitute a more divine life for the existence which we now lead and to effectualise a more divine and puissant use of our faculties on the life-material of the universe.
  6:That new life and power of the human integer must necessarily repose on a realisation of the great verities which translate into our mode of conceiving things the nature of the divine existence. It must proceed through a renunciation by the ego of its false standpoint and false certainties, through its entry into a right relation and harmony with the totalities of which it forms a part and with the transcendences from which it is a descent, and through its perfect self-opening to a truth and a law that exceed its own conventions, - a truth that shall be its fulfilment and a law that shall be its deliverance. Its goal must be the abolition of those values which are the creations of the egoistic view of things; its crown must be the transcendence of limitation, ignorance, death, suffering and evil.

1.07 - The Psychic Center, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  since the place is already filled with clutter. The moment it appears, it is instantly snatched up by the vital, which uses it for its own brilliant flights of exaltation, its own "divine" and tumultuous emotions, its possessive loves, its calculated generosities or gaudy aesthetics; or it is corralled by the mind, which uses it for its own exclusive ideas, its infallible philanthropic schemes, its straitjacketed moralities not to
  mention churches, countless churches, which systematize it in articles of faith and dogma. Where is the psychic being in all that? It is there,
  --
  and its irresistible open Truth to all our ideas, all our feelings and doctrines, because this is its only chance to manifest openly, its only means of expression. In return, these emotions, ideas and doctrines derive from it their self-assurance; they appropriate and enshroud it,
  drawing from this element of pure Truth their indisputable assertions,

1.08a - The Ladder, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  The emotions are then stilled to prevent them also from arising to excite the mind we are trying to make quiet. In
  Pratyahara, we analyse the mind more deeply. It is a sort of general examination of the contents of the mind, and it is said that in Pratyaharic introspection one per- ceives directly the arguments underlying the Berkeleyan idealism.

1.08 - Civilisation and Barbarism, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  Moreover, although man has not yet really heard and understood the message of the sages,know thyself, he has accepted the message of the thinker, educate thyself, and, what is more, he has understood that the possession of education imposes on him the duty of imparting his knowledge to others. The idea of the necessity of general education means the recognition by the race that the mind and not the life and the body are the man and that without the development of the mind he does not possess his true manhood. The idea of education is still primarily that of intelligence and mental capacity and knowledge of the world and things, but secondarily also of moral training and, though as yet very imperfectly, of the development of the aesthetic faculties. The intelligent thinking being, moralised, controlling his instincts and emotions by his will and his reason, acquainted with all that he should know of the world and his past, capable of organising intelligently by that knowledge his social and economic life, ordering rightly his bodily habits and physical being, this is the conception that now governs civilised humanity. It is, in essence, a return to and a larger development of the old Hellenic ideal, with a greater stress on capacity and utility and a very diminished stress on beauty and refinement. We may suppose, however, that this is only a passing phase; the lost elements are bound to recover their importance as soon as the commercial period of modern progress has been overpassed, and with that recovery, not yet in sight but inevitable, we shall have all the proper elements for the development of man as a mental being.
  The old Hellenic or Graeco-Roman civilisation perished, among other reasons, because it only imperfectly generalised culture in its own society and was surrounded by huge masses of humanity who were still possessed by the barbarian habit of mind. Civilisation can never be safe so long as, confining the cultured mentality to a small minority, it nourishes in its bosom a tremendous mass of ignorance, a multitude, a proletariate. Either knowledge must enlarge itself from above or be always in danger of submergence by the ignorant night from below. Still more must it be unsafe, if it allows enormous numbers of men to exist outside its pale uninformed by its light, full of the natural vigour of the barbarian, who may at any moment seize upon the physical weapons of the civilised without undergoing an intellectual transformation by their culture. The Graeco-Roman culture perished from within and from without, from without by the floods of Teutonic barbarism, from within by the loss of its vitality. It gave the proletariate some measure of comfort and amusement, but did not raise it into the light. When light came to the masses, it was from outside in the form of the Christian religion which arrived as an enemy of the old culture. Appealing to the poor, the oppressed and the ignorant, it sought to capture the soul and the ethical being, but cared little or not at all for the thinking mind, content that that should remain in darkness if the heart could be brought to feel religious truth. When the barbarians captured the Western world, it was in the same way content to Christianise them, but made it no part of its function to intellectualise. Distrustful even of the free play of intelligence, Christian ecclesiasticism and monasticism became anti-intellectual and it was left to the Arabs to reintroduce the beginnings of scientific and philosophical knowledge into a semi-barbarous Christendom and to the half-pagan spirit of the Renaissance and a long struggle between religion and science to complete the return of a free intellectual culture in the re-emerging mind of Europe. Knowledge must be aggressive, if it wishes to survive and perpetuate itself; to leave an extensive ignorance either below or around it, is to expose humanity to the perpetual danger of a barbaric relapse.
  --
  But if Science has thus prepared us for an age of wider and deeper culture and if in spite of and even partly by its materialism it has rendered impossible the return of the true materialism, that of the barbarian mentality, it has encouraged more or less indirectly both by its attitude to life and its discoveries another kind of barbarism,for it can be called by no other name,that of the industrial, the commercial, the economic age which is now progressing to its culmination and its close. This economic barbarism is essentially that of the vital man who mistakes the vital being for the self and accepts its satisfaction as the first aim of life. The characteristic of Life is desire and the instinct of possession. Just as the physical barbarian makes the excellence of the body and the development of physical force, health and prowess his standard and aim, so the vitalistic or economic barbarian makes the satisfaction of wants and desires and the accumulation of possessions his standard and aim. His ideal man is not the cultured or noble or thoughtful or moral or religious, but the successful man. To arrive, to succeed, to produce, to accumulate, to possess is his existence. The accumulation of wealth and more wealth, the adding of possessions to possessions, opulence, show, pleasure, a cumbrous inartistic luxury, a plethora of conveniences, life devoid of beauty and nobility, religion vulgarised or coldly formalised, politics and government turned into a trade and profession, enjoyment itself made a business, this is commercialism. To the natural unredeemed economic man beauty is a thing otiose or a nuisance, art and poetry a frivolity or an ostentation and a means of advertisement. His idea of civilisation is comfort, his idea of morals social respectability, his idea of politics the encouragement of industry, the opening of markets, exploitation and trade following the flag, his idea of religion at best a pietistic formalism or the satisfaction of certain vitalistic emotions. He values education for its utility in fitting a man for success in a competitive or, it may be, a socialised industrial existence, science for the useful inventions and knowledge, the comforts, conveniences, machinery of production with which it arms him, its power for organisation, regulation, stimulus to production. The opulent plutocrat and the successful mammoth capitalist and organiser of industry are the supermen of the commercial age and the true, if often occult rulers of its society.
  The essential barbarism of all this is its pursuit of vital success, satisfaction, productiveness, accumulation, possession, enjoyment, comfort, convenience for their own sake. The vital part of the being is an element in the integral human existence as much as the physical part; it has its place but must not exceed its place. A full and well-appointed life is desirable for man living in society, but on condition that it is also a true and beautiful life. Neither the life nor the body exist for their own sake, but as vehicle and instrument of a good higher than their own. They must be subordinated to the superior needs of the mental being, chastened and purified by a greater law of truth, good and beauty before they can take their proper place in the integrality of human perfection. Therefore in a commercial age with its ideal, vulgar and barbarous, of success, vitalistic satisfaction, productiveness and possession the soul of man may linger a while for certain gains and experiences, but cannot permanently rest. If it persisted too long, Life would become clogged and perish of its own plethora or burst in its straining to a gross expansion. Like the too massive Titan it will collapse by its own mass, mole ruet sua.

1.08 - RELIGION AND TEMPERAMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  In the light of these descriptions we can understand more clearly the Bhagavad Gitas classification of paths to salvation. The path of devotion is the path naturally followed by the person in whom the viscerotonic component is high. His inborn tendency to externalize the emotions he spontaneously feels in regard to persons can be disciplined and canalized, so that a merely animal gregariousness and a merely human kindliness become transformed into charitydevotion to the personal God and universal good will and compassion towards all sentient beings.
  The path of works is for those whose extraversion is of the somatotonic kind, those who in all circumstances feel the need to do something. In the unregenerate somatotonic this craving for action is always associated with aggressiveness, self-assertion and the lust for power. For the born Kshatriya, or warrior-ruler, the task, as Krishna explains to Arjuna, is to get rid of those fatal accompaniments to the love of action and to work without regard to the fruits of work, in a state of complete non-attachment to self. Which is, of course, like everything else, a good deal easier said than done.

1.08 - Summary, #Liber ABA, #Aleister Crowley, #Philosophy
    Secondly, by Yama and Niyama, we still the emotions and passions, and thus prevent them arising to disturb the mind.
    Thirdly, by Pratyahara we analyse the mind yet more deeply, and begin to control and suppress thought in general of whatever nature.

1.08 - The Four Austerities and the Four Liberations, #On Education, #The Mother, #Integral Yoga
  A physical culture which aims at building a body capable of serving as a fit instrument for a higher consciousness demands very austere habits: a great regularity in sleep, food, exercise and every activity. By a scrupulous study of ones own bodily needs for they vary with each individuala general programme will be established; and once this has been done well, it must be followed rigorously, without any fantasy or slackness. There must be no little exceptions to the rule that are indulged in just for once but which are repeated very often for as soon as one yields to temptation, even just for once, one lessens the resistance of the will-power and opens the door to every failure. One must therefore forgo all weakness: no more nightly escapades from which one comes back exhausted, no more feasting and carousing which upset the normal functioning of the stomach, no more distractions, amusements and pleasures that only waste energy and leave one without the strength to do the daily practice. One must submit to the austerity of a sensible and regular life, concentrating all ones physical attention on building a body that comes as close to perfection as possible. To reach this ideal goal, one must strictly shun all excess and every vice, great or small; one must deny oneself the use of such slow poisons as tobacco, alcohol, etc., which men have a habit of developing into indispensable needs that gradually destroy the will and the memory. The all-absorbing interest which nearly all human beings, even the most intellectual, have in food, its preparation and its consumption, should be replaced by an almost chemical knowledge of the needs of the body and a very scientific austerity in satisfying them. Another austerity must be added to that of food, the austerity of sleep. It does not consist in going without sleep but in knowing how to sleep. Sleep must not be a fall into unconsciousness which makes the body heavy instead of refreshing it. Eating with moderation and abstaining from all excess greatly reduces the need to spend many hours in sleep; however, the quality of sleep is much more important than its quantity. In order to have a truly effective rest and relaxation during sleep, it is good as a rule to drink something before going to bed, a cup of milk or soup or fruit-juice, for instance. Light food brings a quiet sleep. One should, however, abstain from all copious meals, for then the sleep becomes agitated and is disturbed by nightmares, or else is dense, heavy and dulling. But the most important thing of all is to make the mind clear, to quieten the emotions and calm the effervescence of desires and the preoccupations which accompany them. If before retiring to bed one has talked a lot or had a lively discussion, if one has read an exciting or intensely interesting book, one should rest a little without sleeping in order to quieten the mental activity, so that the brain does not engage in disorderly movements while the other parts of the body alone are asleep. Those who practise meditation will do well to concentrate for a few minutes on a lofty and restful idea, in an aspiration towards a higher and vaster consciousness. Their sleep will benefit greatly from this and they will largely be spared the risk of falling into unconsciousness while they sleep.
  After the austerity of a night spent wholly in resting in a calm and peaceful sleep comes the austerity of a day which is sensibly organised; its activities will be divided between the progressive and skilfully graded exercises required for the culture of the body, and work of some kind or other. For both can and ought to form part of the physical tapasya. With regard to exercises, each one will choose the ones best suited to his body and, if possible, take guidance from an expert on the subject, who knows how to combine and grade the exercises to obtain a maximum effect. Neither the choice nor the execution of these exercises should be governed by fancy. One must not do this or that because it seems easier or more amusing; there should be no change of training until the instructor considers it necessary. The self-perfection or even simply the self-improvement of each individual body is a problem to be solved, and its solution demands much patience, perseverance and regularity. In spite of what many people think, the athletes life is not a life of amusement or distraction; on the contrary, it is a life of methodical efforts and austere habits, which leave no room for useless fancies that go against the result one wants to achieve.
  --
  In social life, in addition to the words that concern material life and occupations, there will be those that express sensations, feelings and emotions. Here the habit of outer silence proves of valuable help. For when one is assailed by a wave of sensations or feelings, this habitual silence gives you time to reflect and, if necessary, to regain possession of yourself before projecting the sensation or feeling in words. How many quarrels can be avoided in this way; how many times one will be saved from one of those psychological catastrophes which are only too often the result of uncontrolled speech.
  Without going to this extreme, one should always control the words one speaks and never allow ones tongue to be prompted by a movement of anger, violence or temper. It is not only the quarrel that is bad in its results, but the fact of allowing ones tongue to be used to project bad vibrations into the atmosphere; for nothing is more contagious than the vibrations of sound, and by giving these movements a chance to express themselves, one perpetuates them in oneself and in others.
  --
  Of all austerities the most difficult is the austerity of feelings and emotions, the tapasya of love.
  Indeed, in the domain of feelings, more perhaps than in any other, man has the sense of the inevitable, the irresistible, of a fatality that dominates him and which he cannot escape. Love (or at least what human beings call love) is particularly regarded as an imperious master whose caprice one cannot elude, who strikes you according to his fancy and forces you to obey him whether you will or not. In the name of love the worst crimes have been perpetrated, the greatest follies committed.

1.08 - The Methods of Vedantic Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  5:In a sense all our experience is psychological since even what we receive by the senses, has no meaning or value to us till it is translated into the terms of the sense-mind, the Manas of Indian philosophical terminology. Manas, say our philosophers, is the sixth sense. But we may even say that it is the only sense and that the others, vision, hearing, touch, smell, taste are merely specialisations of the sense-mind which, although it normally uses the sense-organs for the basis of its experience, yet exceeds them and is capable of a direct experience proper to its own inherent action. As a result psychological experience, like the cognitions of the reason, is capable in man of a double action, mixed or dependent, pure or sovereign. Its mixed action takes place usually when the mind seeks to become aware of the external world, the object; the pure action when it seeks to become aware of itself, the subject. In the former activity, it is dependent on the senses and forms its perceptions in accordance with their evidence; in the latter it acts in itself and is aware of things directly by a sort of identity with them. We are thus aware of our emotions; we are aware of anger, as has been acutely said, because we become anger. We are thus aware also of our own existence; and here the nature of experience as knowledge by identity becomes apparent. In reality, all experience is in its secret nature knowledge by identity; but its true character is hidden from us because we have separated ourselves from the rest of the world by exclusion, by the distinction of ourself as subject and everything else as object, and we are compelled to develop processes and organs by which we may again enter into communion with all that we have excluded. We have to replace direct knowledge through conscious identity by an indirect knowledge which appears to be caused by physical contact and mental sympathy. This limitation is a fundamental creation of the ego and an instance of the manner in which it has proceeded throughout, starting from an original falsehood and covering over the true truth of things by contingent falsehoods which become for us practical truths of relation.
  6:From this nature of mental and sense knowledge as it is at present organised in us, it follows that there is no inevitable necessity in our existing limitations. They are the result of an evolution in which mind has accustomed itself to depend upon certain physiological functionings and their reactions as its normal means of entering into relation with the material universe. Therefore, although it is the rule that when we seek to become aware of the external world, we have to do so indirectly through the sense-organs and can experience only so much of the truth about things and men as the senses convey to us, yet this rule is merely the regularity of a dominant habit. It is possible for the mind - and it would be natural for it, if it could be persuaded to liberate itself from its consent to the domination of matter, - to take direct cognisance of the objects of sense without the aid of the sense-organs. This is what happens in experiments of hypnosis and cognate psychological phenomena. Because our waking consciousness is determined and limited by the balance between mind and matter worked out by life in its evolution, this direct cognisance is usually impossible in our ordinary waking state and has therefore to be brought about by throwing the waking mind into a state of sleep which liberates the true or subliminal mind. Mind is then able to assert its true character as the one and allsufficient sense and free to apply to the objects of sense its pure and sovereign instead of its mixed and dependent action. Nor is this extension of faculty really impossible but only more difficult in our waking state, - as is known to all who have been able to go far enough in certain paths of psychological experiment.

1.097 - Sublimation of Object-Consciousness, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The particular type of meditation that is directly responsible for the liberation of the soul is meditation on the purusha, as the sutra tells us. Sattva puruayo atyantsamkrayo pratyaya aviea bhoga parr thatvt svrthasayamt puruajnam (III.36), says the sutra. The knowledge of the purusha is the knowledge of the Absolute. This comes by meditation on the purusha as the Ultimate Principle. No other kind of meditation can lead to liberation, though it can lead to various experiences, or powers. Also, it is the most difficult type of meditation because it requires qualifications not merely of the will or the thought, but also of the moral consciousness and the emotions. All these are known to us, as they have been described earlier.
  There is a total disparity of character between the pure state of the purusha and the conditions of ordinary perception through the mind. In other words, there is a great difference between the status of consciousness in the state of the pure purusha and the condition of consciousness in ordinary world awareness. The present state of our mind is quite different and utterly opposed to the state of consciousness expected in the state of the purusha, or the Ultimate Subject. It is difficult to conceive the nature of the two types of awareness and, therefore, we cannot understand what the difference is. Even the best of minds can fumble here on account of a subtle desire to transpose the characters of world perception to spiritual consciousness.

1.09 - Civilisation and Culture, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  The pursuit of the mental life for its own sake is what we ordinarily mean by culture; but the word is still a little equivocal and capable of a wider or a narrower sense according to our ideas and predilections. For our mental existence is a very complex matter and is made up of many elements. First, we have its lower and fundamental stratum, which is in the scale of evolution nearest to the vital. And we have in that stratum two sides, the mental life of the senses, sensations and emotions in which the subjective purpose of Nature predominates although with the objective as its occasion, and the active or dynamic life of the mental being concerned with the organs of action and the field of conduct in which her objective purpose predominates although with the subjective as its occasion. We have next in the scale, more sublimated, on one side the moral being and its ethical life, on the other the aesthetic; each of them attempts to possess and dominate the fundamental mind stratum and turn its experiences and activities to its own benefit, one for the culture and worship of Right, the other for the culture and worship of Beauty. And we have, above all these, taking advantage of them, helping, forming, trying often to govern them entirely, the intellectual being. Mans highest accomplished range is the life of the reason or ordered and harmonised intelligence with its dynamic power of intelligent will, the buddhi, which is or should be the driver of mans chariot.
  But the intelligence of man is not composed entirely and exclusively of the rational intellect and the rational will; there enters into it a deeper, more intuitive, more splendid and powerful, but much less clear, much less developed and as yet hardly at all self-possessing light and force for which we have not even a name. But, at any rate, its character is to drive at a kind of illumination,not the dry light of the reason, nor the moist and suffused light of the heart, but a lightning and a solar splendour. It may indeed subordinate itself and merely help the reason and heart with its flashes; but there is another urge in it, its natural urge, which exceeds the reason. It tries to illuminate the intellectual being, to illuminate the ethical and aesthetic, to illuminate the emotional and the active, to illuminate even the senses and the sensations. It offers in words of revelation, it unveils as if by lightning flashes, it shows in a sort of mystic or psychic glamour or brings out into a settled but for mental man almost a supernatural light a Truth greater and truer than the knowledge given by Reason and Science, a Right larger and more divine than the moralists scheme of virtues, a Beauty more profound, universal and entrancing than the sensuous or imaginative beauty worshipped by the artist, a joy and divine sensibility which leaves the ordinary emotions poor and pallid, a Sense beyond the senses and sensations, the possibility of a diviner Life and action which mans ordinary conduct of life hides away from his impulses and from his vision. Very various, very fragmentary, often very confused and misleading are its effects upon all the lower members from the reason downward, but this in the end is what it is driving at in the midst of a hundred deformations. It is caught and killed or at least diminished and stifled in formal creeds and pious observances; it is unmercifully traded in and turned into poor and base coin by the vulgarity of conventional religions; but it is still the light of which the religious spirit and the spirituality of man is in pursuit and some pale glow of it lingers even in their worst degradations.
  This very complexity of his mental being, with the absence of any one principle which can safely dominate the others, the absence of any sure and certain light which can guide and fix in their vacillations the reason and the intelligent will, is mans great embarrassment and stumbling-block. All the hostile distinctions, oppositions, antagonisms, struggles, conversions, reversions, perversions of his mentality, all the chaotic war of ideas and impulses and tendencies which perplex his efforts, have arisen from the natural misunderstandings and conflicting claims of his many members. His reason is a judge who gives conflicting verdicts and is bribed and influenced by the suitors; his intelligent will is an administrator harassed by the conflicts of the different estates of his realm and by the sense of his own partiality and final incompetence. Still in the midst of it all he has formed certain large ideas of culture and the mental life, and his conflicting notions about them follow certain definite lines determined by the divisions of his nature and shaped into a general system of curves by his many attempts to arrive either at an exclusive standard or an integral harmony.
  --
  But in a civilised society there is still the distinction between the partially, crudely, conventionally civilised and the cultured. It would seem therefore that the mere participation in the ordinary benefits of civilisation is not enough to raise a man into the mental life proper; a farther development, a higher elevation is needed. The last generation drew emphatically the distinction between the cultured man and the Philistine and got a fairly clear idea of what was meant by it. Roughly, the Philistine was for them the man who lives outwardly the civilised life, possesses all its paraphernalia, has and mouths the current stock of opinions, prejudices, conventions, sentiments, but is impervious to ideas, exercises no free intelligence, is innocent of beauty and art, vulgarises everything that he touches, religion, ethics, literature, life. The Philistine is in fact the modern civilised barbarian; he is often the half-civilised physical and vital barbarian by his unintelligent attachment to the life of the body, the life of the vital needs and impulses and the ideal of the merely domestic and economic human animal; but essentially and commonly he is the mental barbarian, the average sensational man. That is to say, his mental life is that of the lower substratum of the mind, the life of the senses, the life of the sensations, the life of the emotions, the life of practical conduct the first status of the mental being. In all these he may be very active, very vigorous, but he does not govern them by a higher light or seek to uplift them to a freer and nobler eminence; rather he pulls the higher faculties down to the level of his senses, his sensations, his unenlightened and unchastened emotions, his gross utilitarian practicality. His aesthetic side is little developed; either he cares nothing for beauty or has the crudest aesthetic tastes which help to lower and vulgarise the general standard of aesthetic creation and the aesthetic sense. He is often strong about morals, far more particular usually about moral conduct than the man of culture, but his moral being is as crude and undeveloped as the rest of him; it is conventional, unchastened, unintelligent, a mass of likes and dislikes, prejudices and current opinions, attachment to social conventions and respectabilities and an obscure dislikerooted in the mind of sensations and not in the intelligenceof any open defiance or departure from the generally accepted standard of conduct. His ethical bent is a habit of the sensemind; it is the morality of the average sensational man. He has a reason and the appearance of an intelligent will, but they are not his own, they are part of the group-mind, received from his environment; or so far as they are his own, merely a practical, sensational, emotional reason and will, a mechanical repetition of habitual notions and rules of conduct, not a play of real thought and intelligent determination. His use of them no more makes him a developed mental being than the daily movement to and from his place of business makes the average Londoner a developed physical being or his quotidian contri butions to the economic life of the country make the bank-clerk a developed economic man. He is not mentally active, but mentally reactive,a very different matter.
  The Philistine is not dead,quite the contrary, he abounds,but he no longer reigns. The sons of Culture have not exactly conquered, but they have got rid of the old Goliath and replaced him by a new giant. This is the sensational man who has got awakened to the necessity at least of some intelligent use of the higher faculties and is trying to be mentally active. He has been whipped and censured and educated into that activity and he lives besides in a maelstrom of new information, new intellectual fashions, new ideas and new movements to which he can no longer be obstinately impervious. He is open to new ideas, he can catch at them and hurl them about in a rather confused fashion; he can understand or misunderstand ideals, organise to get them carried out and even, it would appear, fight and die for them. He knows he has to think about ethical problems, social problems, problems of science and religion, to welcome new political developments, to look with as understanding an eye as he can attain to at all the new movements of thought and inquiry and action that chase each other across the modern field or clash upon it. He is a reader of poetry as well as a devourer of fiction and periodical literature,you will find in him perhaps a student of Tagore or an admirer of Whitman; he has perhaps no very clear ideas about beauty and aesthetics, but he has heard that Art is a not altogether unimportant part of life. The shadow of this new colossus is everywhere. He is the great reading public; the newspapers and weekly and monthly reviews are his; fiction and poetry and art are his mental caterers, the theatre and the cinema and the radio exist for him: Science hastens to bring her knowledge and discoveries to his doors and equip his life with endless machinery; politics are shaped in his image. It is he who opposed and then brought about the enfranchisement of women, who has been evolving syndicalism, anarchism, the war of classes, the uprising of labour, waging what we are told are wars of ideas or of cultures,a ferocious type of conflict made in the very image of this new barbarism,or bringing about in a few days Russian revolutions which the century-long efforts and sufferings of the intelligentsia failed to achieve. It is his coming which has been the precipitative agent for the reshaping of the modern world. If a Lenin, a Mussolini, a Hitler have achieved their rapid and almost stupefying success, it was because this driving force, this responsive quick-acting mass was there to carry them to victorya force lacking to their less fortunate predecessors.
  The first results of this momentous change have been inspiriting to our desire of movement, but a little disconcerting to the thinker and to the lover of a high and fine culture; for if it has to some extent democratised culture or the semblance of culture, it does not seem at first sight to have elevated or streng thened it by this large accession of the half-redeemed from below. Nor does the world seem to be guided any more directly by the reason and intelligent will of her best minds than before. Commercialism is still the heart of modern civilisation; a sensational activism is still its driving force. Modern education has not in the mass redeemed the sensational man; it has only made necessary to him things to which he was not formerly accustomed, mental activity and occupations, intellectual and even aesthetic sensations, emotions of idealism. He still lives in the vital substratum, but he wants it stimulated from above. He requires an army of writers to keep him mentally occupied and provide some sort of intellectual pabulum for him; he has a thirst for general information of all kinds which he does not care or has not time to coordinate or assimilate, for popularised scientific knowledge, for such new ideas as he can catch, provided they are put before him with force or brilliance, for mental sensations and excitation of many kinds, for ideals which he likes to think of as actuating his conduct and which do give it sometimes a certain colour. It is still the activism and sensationalism of the crude mental being, but much more open and free. And the cultured, the intelligentsia find that they can get a hearing from him such as they never had from the pure Philistine, provided they can first stimulate or amuse him; their ideas have now a chance of getting executed such as they never had before. The result has been to cheapen thought and art and literature, to make talent and even genius run in the grooves of popular success, to put the writer and thinker and scientist very much in a position like that of the cultured Greek slave in a Roman household where he has to work for, please, amuse and instruct his master while keeping a careful eye on his tastes and preferences and repeating trickily the manner and the points that have caught his fancy. The higher mental life, in a word, has been democratised, sensationalised, activised with both good and bad results. Through it all the eye of faith can see perhaps that a yet crude but an enormous change has begun. Thought and Knowledge, if not yet Beauty, can get a hearing and even produce rapidly some large, vague, yet in the end effective will for their results; the mass of culture and of men who think and strive seriously to appreciate and to know has enormously increased behind all this surface veil of sensationalism, and even the sensational man has begun to undergo a process of transformation. Especially, new methods of education, new principles of society are beginning to come into the range of practical possibility which will create perhaps one day that as yet unknown phenomenon, a race of mennot only a classwho have to some extent found and developed their mental selves, a cultured humanity.
  ***

1.09 - SKIRMISHES IN A WAY WITH THE AGE, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  excitation and discharge of the emotions; but, notwithstanding this, it
  is only the remnant of a much richer world of emotional expression, a

1.09 - Stead and Maskelyne, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  The vexed question of spirit communication has become a subject of permanent public controversy in England. So much that is of the utmost importance to our views of the world, religion, science, life, philosophy, is crucially interested in the decision of this question, that no fresh proof or disproof, establishment or refutation of the genuineness and significance of spirit communications can go disregarded. But no discussion of the question which proceeds merely on first principles can be of any value. It is a matter of evidence, of the value of the evidence and of the meaning of the evidence. If the ascertained facts are in favour of spiritualism, it is no argument against the facts that they contradict the received dogmas of science or excite the ridicule alike of the enlightened sceptic and of the matter-of-fact citizen. If they are against spiritualism, it does not help the latter that it supports religion or pleases the imagination and flatters the emotions of mankind. Facts are what we desire, not enthusiasm or ridicule; evidence is what we have to weigh, not unsupported arguments or questions of fitness or probability. The improbable may be true, the probable entirely false.
  In judging the evidence, we must attach especial importance to the opinion of men who have dealt with the facts at first hand. Recently, two such men have put succinctly their arguments for and against the truth of spiritualism, Mr. W. T. Stead and the famous conjurer, Mr. Maskelyne. We will deal with Mr. Maskelyne first, who totally denies the value of the facts on which spiritualism is based. Mr. Maskelyne puts forward two absolutely inconsistent theories, first, that spiritualism is all fraud and humbug, the second, that it is all subconscious mentality. The first was the theory which has hitherto been held by the opponents of the new phenomena, the second the theory to which they are being driven by an accumulation of indisputable evidence. Mr. Maskelyne, himself a professed master of jugglery and illusion, is naturally disposed to put down all mediums as irregular competitors in his own art; but the fact that a conjuror can produce an illusory phenomenon, is no proof that all phenomena are conjuring. He farther argues that no spiritualistic phenomena have been produced when he could persuade Mr. Stead to adopt conditions which precluded fraud. We must know Mr. Maskelynes conditions and have Mr. Steads corroboration of this statement before we can be sure of the value we must attach to this kind of refutation. In any case we have the indisputable fact that Mr Stead himself has been the medium in some of the most important and best ascertained of the phenomena. Mr. Maskelyne knows that Mr. Stead is an honourable man incapable of a huge and impudent fabrication of this kind and he is therefore compelled to fall back on the wholly unproved theory of the subconscious mind. His arguments do not strike us as very convincing. Because we often write without noticing what we are writing, mechanically, therefore, says this profound thinker, automatic writing must be the same kind of mental process. The one little objection to this sublimely felicitous argument is that automatic writing has no resemblance whatever to mechanical writing. When a an writes mechanically, he does not notice what he is writing; when he writes automatically, he notices it carefully and has his whole attention fixed on it. When he writes mechanically, his hand records something that it is in his mind to write; when he writes automatically, his hand transcribes something which it is not in his mind to write and which is often the reverse of what his mind would tell him to write. Mr. Maskelyne farther gives the instance of a lady writing a letter and unconsciously putting an old address which, when afterwards questioned, she could not remember. This amounts to no more than a fit of absent-mindedness in which an old forgotten fact rose to the surface of the mind and by the revival of old habit was reproduced on the paper, but again sank out of immediate consciousness as soon as the mind returned to the present. This is a mental phenomenon essentially of the same class as our continuing unintentionally to write the date of the last year even in this years letters. In one case it is the revival, in the other the persistence of an old habit. What has this to do with the phenomena of automatic writing which are of an entirely different class and not attended by absent-mindedness at all? Mr. Maskelyne makes no attempt to explain the writing of facts in their nature unknowable to the medium, or of repeated predictions of the future, which are common in automatic communications.

1.09 - Taras Ultimate Nature, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  attitudes and emotions arise, leading to more actions that create further
  problematic experiences in which more negative emotions arise. It cycles on
  186
  --
  None of our emotions or thoughts is who we are. They are simply passing
  mental events.

1.09 - The Pure Existent, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  1:WHEN we withdraw our gaze from its egoistic preoccupation with limited and fleeting interests and look upon the world with dispassionate and curious eyes that search only for the Truth, our first result is the perception of a boundless energy of infinite existence, infinite movement, infinite activity pouring itself out in limitless Space, in eternal Time, an existence that surpasses infinitely our ego or any ego or any collectivity of egos, in whose balance the grandiose products of aeons are but the dust of a moment and in whose incalculable sum numberless myriads count only as a petty swarm. We instinctively act and feel and weave our life thoughts as if this stupendous world movement were at work around us as centre and for our benefit, for our help or harm, or as if the justification of our egoistic cravings, emotions, ideas, standards were its proper business even as they are our own chief concern. When we begin to see, we perceive that it exists for itself, not for us, has its own gigantic aims, its own complex and boundless idea, its own vast desire or delight that it seeks to fulfil, its own immense and formidable standards which look down as if with an indulgent and ironic smile at the pettiness of ours. And yet let us not swing over to the other extreme and form too positive an idea of our own insignificance. That too would be an act of ignorance and the shutting of our eyes to the great facts of the universe.
  2:For this boundless Movement does not regard us as unimportant to it. Science reveals to us how minute is the care, how cunning the device, how intense the absorption it bestows upon the smallest of its works even as on the largest. This mighty energy is an equal and impartial mother, samam brahma, in the great term of the Gita, and its intensity and force of movement is the same in the formation and upholding of a system of suns and the organisation of the life of an ant-hill. It is the illusion of size, of quantity that induces us to look on the one as great, the other as petty. If we look, on the contrary, not at mass of quantity but force of quality, we shall say that the ant is greater than the solar system it inhabits and man greater than all inanimate Nature put together. But this again is the illusion of quality. When we go behind and examine only the intensity of the movement of which quality and quantity are aspects, we realise that this Brahman dwells equally in all existences. Equally partaken of by all in its being, we are tempted to say, equally distributed to all in its energy. But this too is an illusion of quantity. Brahman dwells in all, indivisible, yet as if divided and distributed. If we look again with an observing perception not dominated by intellectual concepts, but informed by intuition and culminating in knowledge by identity, we shall see that the consciousness of this infinite Energy is other than our mental consciousness, that it is indivisible and gives, not an equal part of itself, but its whole self at one and the same time to the solar system and to the ant-hill. To Brahman there are no whole and parts, but each thing is all itself and benefits by the whole of Brahman. Quality and quantity differ, the self is equal. The form and manner and result of the force of action vary infinitely, but the eternal, primal, infinite energy is the same in all. The force of strength that goes to make the strong man is no whit greater than the force of weakness that goes to make the weak. The energy spent is as great in repression as in expression, in negation as in affirmation, in silence as in sound.

1.1.04 - Philosophy, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  He treads down his emotions, because emotion distorts reason and replaces it by passions, desires, preferences, prejudices, prejudgments. He avoids life, because life awakes all his sensational being and puts his reason at the mercy of egoism, of sensational reactions of anger, fear, hope, hunger, ambition, instead of allowing it to act justly and do disinterested work. It becomes merely the paid pleader of a party, a cause, a creed, a dogma, an intellectual faction. Passion and eagerness, even intellectual eagerness, so disfigure the greatest minds that even Shankara becomes a sophist and a word-twister, and even Buddha argues in a circle. The philosopher wishes above all to preserve his intellectual righteousness; he is or should be as careful of his mental rectitude as the saint of his moral stainlessness. Therefore he avoids, as far as the world will let him, the conditions which disturb. But in this way he cuts himself off from experience and only the gods can know without experience. Sieyes said that politics was a subject of which he had made a science.
  He had, but the pity was that though he knew the science of politics perfectly, he did not know politics itself in the least and when he did enter political life, he had formed too rigidly the logical habit to replace it in any degree by the practical. If he had reversed the order or at least coordinated experiment with his theories before they were formed, he might have succeeded better. His readymade Constitutions are monuments of logical perfection and practical ineffectiveness. They have the weakness

1.107 - The Bestowal of a Divine Gift, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  When there is a chidra, or a little loophole in the meditative effort which means when we are not meditating these vrittis will come up. Now we are ready, they will say. You have forgotten us, so we are up. And nobody can do anything at that time, because the starved emotions and the frustrated desires have a strength of their own. They are not weaklings. To avoid this problem of having to confront unforeseen vrittis at a later stage, the Yoga Shastras prescribe very graduated ascents, even in the earlier stages of yoga. We are not supposed to jump up in great enthusiasm, as if we are going to catch God in a few days. It is this kind of enthusiasm that leads to such problems.
  We have to move gradually, with a tremendous caution with regard to our strengths and weaknesses. It is something like striking a balance sheet. The profit and loss account is struck with great care, and we know where we stand financially at the end of any particular year. Likewise, it is necessary to strike a psychological balance sheet of our life almost every day, towards the end of the day, we may say, and find out where we stand in spiritual life. It is no use imagining that we are seekers and yogins everyone can imagine that. Our actual condition will be known only to us. Many a time there are very difficult situations inwardly which cannot be explained, nor can they be observed by other people; only we can know. But, due to being busy in extraneous activities, and sometimes due to an incorrect idea of ones own strength, which may not be a real strength a kind of wrong estimation of oneself one may be led into erroneous corners and slacken the effort at concentration.
  --
  The last stroke dealt by these vrittis we may call it the stroke of Satan or of Mara, or whatever it is is the strongest stroke. The last blow is the most powerful blow that we are dealt, and that is the time when our backs will break if we are not cautious. There, everything will be decided once and for all. In the beginning the strokes are very mild not very powerful. But when everything fails, when it appears that we are not going to listen to any advice which is given by these vrittis or emotions, when they are sure that whatever they ask is going to be denied when we are adamant in respect of their demands, then they revolt in all their might and main.
  At that time it is that we have to keep up the strength of our will, which is impossible on the face of the earth. Nobody has kept up that strength of will because nobody imagines that such a thing will happen. This is the whole difficulty. Everybody thinks, I have passed through it; it is over. Now I am face to face with God. This is not true. We have got many things to pass through before we have even an inkling of the presence of that Almighty. The seven gates, and many other gates of the fortress of mystical experience which great masters have spoken of, are nothing but these hurdles we have to pass through in the practice of yoga. They are all epic descriptions of these obstacles we have to face and the difficulties we have to overcome.

1.10 - Aesthetic and Ethical Culture, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  The conflict arises from that sort of triangular disposition of the higher or more subtle mentality which we have already had occasion to indicate. There is in our mentality a side of will, conduct, character which creates the ethical man; there is another side of sensibility to the beautiful,understanding beauty in no narrow or hyper-artistic sense,which creates the artistic and aesthetic man. Therefore there can be such a thing as a predominantly or even exclusively ethical culture; there can be too, evidently, a predominantly or even exclusively aesthetic culture. There are at once created two conflicting ideals which must naturally stand opposed and look askance at each other with a mutual distrust or even reprobation. The aesthetic man tends to be impatient of the ethical rule; he feels it to be a barrier to his aesthetic freedom and an oppression on the play of his artistic sense and his artistic faculty; he is naturally hedonistic,for beauty and delight are inseparable powers, and the ethical rule tramples on pleasure, even very often on quite innocent pleasures, and tries to put a strait waistcoat on the human impulse to delight. He may accept the ethical rule when it makes itself beautiful or even seize on it as one of his instruments for creating beauty, but only when he can subordinate it to the aesthetic principle of his nature,just as he is often drawn to religion by its side of beauty, pomp, magnificent ritual, emotional satisfaction, repose or poetic ideality and aspiration,we might almost say, by the hedonistic aspects of religion. Even when fully accepted, it is not for their own sake that he accepts them. The ethical man repays this natural repulsion with interest. He tends to distrust art and the aesthetic sense as something lax and emollient, something in its nature undisciplined and by its attractive appeals to the passions and emotions destructive of a high and strict self-control. He sees that it is hedonistic and he finds that the hedonistic impulse is non-moral and often immoral. It is difficult for him to see how the indulgence of the aesthetic impulse beyond a very narrow and carefully guarded limit can be combined with a strict ethical life. He evolves the puritan who objects to pleasure on principle; not only in his extremesand a predominant impulse tends to become absorbing and leads towards extremes but in the core of his temperament he remains fundamentally the puritan. The misunderstanding between these two sides of our nature is an inevitable circumstance of our human growth which must try them to their fullest separate possibilities and experiment in extremes in order that it may understand the whole range of its capacities.
  Society is only an enlargement of the individual; therefore this contrast and opposition between individual types reproduces itself in a like contrast and opposition between social and national types. We must not go for the best examples to social formulas which do not really illustrate these tendencies but are depravations, deformations or deceptive conformities. We must not take as an instance of the ethical turn the middle-class puritanism touched with a narrow, tepid and conventional religiosity which was so marked an element in nineteenth-century England; that was not an ethical culture, but simply a local variation of the general type of bourgeois respectability you will find everywhere at a certain stage of civilisation,it was Philistinism pure and simple. Nor should we take as an instance of the aesthetic any merely Bohemian society or such examples as London of the Restoration or Paris in certain brief periods of its history; that, whatever some of its pretensions, had for its principle, always, the indulgence of the average sensational and sensuous man freed from the conventions of morality by a superficial intellectualism and aestheticism. Nor even can we take Puritan England as the ethical type; for although there was there a strenuous, an exaggerated culture of character and the ethical being, the determining tendency was religious, and the religious impulse is a phenomenon quite apart from our other subjective tendencies, though it influences them all; it is sui generis and must be treated separately. To get at real, if not always quite pure examples of the type we must go back a little farther in time and contrast early republican Rome or, in Greece itself, Sparta with Periclean Athens. For as we come down the stream of Time in its present curve of evolution, humanity in the mass, carrying in it its past collective experience, becomes more and more complex and the old distinct types do not recur or recur precariously and with difficulty.

1.10 - The Methods and the Means, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  Yet at the same time excessive mirth should be avoided (Anuddharsha). Excessive mirth makes us unfit for serious thought. It also fritters away the energies of the mind in vain. The stronger the will, the less the yielding to the sway of the emotions. Excessive hilarity is quite as objectionable as too much of sad seriousness, and all religious realisation is possible only when the mind is in a steady, peaceful condition of harmonious equilibrium.
  It is thus that one may begin to learn how to love the Lord.

1.10 - The Yoga of the Intelligent Will, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  For evidently there are two possibilities of the action of the intelligent will. It may take its downward and outward orientation towards a discursive action of the perceptions and the will in the triple play of Prakriti, or it may take its upward and inward orientation towards a settled peace and equality in the calm and immutable purity of the conscious silent soul no longer subject to the distractions of Nature. In the former alternative the subjective being is at the mercy of the objects of sense, it lives in the outward contact of things. That life is the life of desire. For the senses excited by their objects create a restless or often violent disturbance, a strong or even headlong outward movement towards the seizure of these objects and their enjoyment, and they carry away the sense-mind, "as the winds carry away a ship upon the sea"; the mind subjected to the emotions, passions, longings, impulsions awakened by this outward movement of the senses carries away similarly the intelligent will, which loses therefore its power of calm discrimination and mastery. Subjection of the soul to the confused play
  The Yoga of the Intelligent Will

1.11 - Woolly Pomposities of the Pious Teacher, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Yet another point. Besides getting rid of the emotions and sensations which cloud the thought, the fact that you are constantly asking your- self "Now, in which drawer of which cabinet does this thought go?" automatically induces you to regard the system as the important factor in the operation, if only because it is common to every one of them.
  So not only have you freed Sanna (perception) from the taint of Vedana (sensation) but raised it (or demolished it, if your prefer to look at it in that light!) to be merely a member of the Sankhra (tendency) class, thus boosting you vigorously to the fourth stage, the last before the last! of the practice of Mahasatipathana.

1.1.2 - Commentary, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  spontaneously to express the sensations and emotions created
  by an object or occurrence and only afterwards seized upon by

1.12 - The Office and Limitations of the Reason, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  It is not only that he has to contrive continually some new harmony between the various elements of his being, physical, vitalistic, practical and dynamic, aesthetic, emotional and hedonistic, ethical, intellectual, but each of them again has to arrive at some order of its own disparate materials. In his ethics he is divided by different moral tendencies, justice and charity, self-help and altruism, self-increase and self-abnegation, the tendencies of strength and the tendencies of love, the moral rule of activism and the moral rule of quietism. His emotions are necessary to his development and their indulgence essential to the outflowering of his rich humanity; yet is he constantly called upon to coerce and deny them, nor is there any sure rule to guide him in the perplexity of this twofold need. His hedonistic impulse is called many ways by different fields, objects, ideals of self-satisfaction. His aesthetic enjoyment, his aesthetic creation forms for itself under the stress of the intelligence different laws and forms; each seeks to impose itself as the best and the standard, yet each, if its claim were allowed, would by its unjust victory impoverish and imprison his faculty and his felicity in its exercise. His politics and society are a series of adventures and experiments among various possibilities of autocracy, monarchism, military aristocracy, mercantile oligarchy, open or veiled plutocracy, pseudo-democracy of various kinds, bourgeois or proletarian, individualistic or collectivist or bureaucratic, socialism awaiting him, anarchism looming beyond it; and all these correspond to some truth of his social being, some need of his complex social nature, some instinct or force in it which demands that form for its effectuation. Mankind works out these difficulties under the stress of the spirit within it by throwing out a constant variation of types, types of character and temperament, types of practical activity, aesthetic creation, polity, society, ethical order, intellectual system, which vary from the pure to the mixed, from the simple harmony to the complex; each and all of these are so many experiments of individual and collective self-formation in the light of a progressive and increasing knowledge. That knowledge is governed by a number of conflicting ideas and ideals around which these experiments group themselves: each of them is gradually pushed as far as possible in its purity and again mixed and combined as much as possible with others so that there may be a more complex form and an enriched action. Each type has to be broken in turn to yield place to new types and each combination has to give way to the possibility of a new combination. Through it all there is growing an accumulating stock of self-experience and self-actualisation of which the ordinary man accepts some current formulation conventionally as if it were an absolute law and truth,often enough he even thinks it to be that,but which the more developed human being seeks always either to break or to enlarge and make more profound or subtle in order to increase or make room for an increase of human capacity, perfectibility, happiness.
  This view of human life and of the process of our development, to which subjectivism readily leads us, gives us a truer vision of the place of the intellect in the human movement. We have seen that the intellect has a double working, dispassionate and interested, self-centred or subservient to movements not its own. The one is a disinterested pursuit of truth for the sake of Truth and of knowledge for the sake of Knowledge without any ulterior motive, with every consideration put away except the rule of keeping the eye on the object, on the fact under enquiry and finding out its truth, its process, its law. The other is coloured by the passion for practice, the desire to govern life by the truth discovered or the fascination of an idea which we labour to establish as the sovereign law of our life and action. We have seen indeed that this is the superiority of reason over the other faculties of man that it is not confined to a separate absorbed action of its own, but plays upon all the others, discovers their law and truth, makes its discoveries serviceable to them and even in pursuing its own bent and end serves also their ends and arrives at a catholic utility. Man in fact does not live for knowledge alone; life in its widest sense is his principal preoccupation and he seeks knowledge for its utility to life much more than for the pure pleasure of acquiring knowledge. But it is precisely in this putting of knowledge at the service of life that the human intellect falls into that confusion and imperfection which pursues all human action. So long as we pursue knowledge for its own sake, there is nothing to be said: the reason is performing its natural function; it is exercising securely its highest right. In the work of the philosopher, the scientist, the savant labouring to add something to the stock of our ascertainable knowledge, there is as perfect a purity and satisfaction as in that of the poet and artist creating forms of beauty for the aesthetic delight of the race. Whatever individual error and limitation there may be, does not matter; for the collective and progressive knowledge of the race has gained the truth that has been discovered and may be trusted in time to get rid of the error. It is when it tries to apply ideas to life that the human intellect stumbles and finds itself at fault.

1.12 - The Superconscient, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Constantly and unknowingly, we receive influences and inspirations from these higher, superconscious regions, which express themselves inside us as ideas, ideals, aspirations, or works of art; they secretly mold our life, our future. Similarly, we constantly and unknowingly receive vital and subtle-physical vibrations, which determine our emotional life and relationship with the world every moment of the day. We are enclosed in an individual, personal body only through a stubborn visual delusion; in fact, we are porous throughout and ba the in universal forces, like an anemone in the sea: Man twitters intellectually (=foolishly) about the surface results and attributes them all to his "noble self," ignoring the fact that his noble self is hidden far away from his own vision behind the veil of his dimly sparkling intellect and the reeking fog of his vital feelings, emotions, impulses, sensations and impressions.183 Our sole freedom is to lift ourselves to higher planes through individual evolution. Our only role is to transcribe and materially embody the truths of the plane we belong to. Two important points, which apply to every plane of consciousness, from the highest to the lowest, deserve to be underscored in order for us better to understand the mechanism of the universe. First, these planes do not depend upon us or upon what we think of them any more than the sea depends on the anemone; they exist independently of man. Modern psychology, for which all the levels of being are mixed together in a so-called collective unconscious, like some big magician's hat from which to draw archetypes and neuroses at random, betrays in this respect a serious lack of vision: first, because the forces of these planes are not at all unconscious (except to us), but very conscious, definitely more so than we are; and secondly, because these forces are not "collective," in the sense that they are no more a human product than the sea is the product of the anemone; it is rather the frontal man who is the product of that Immensity behind. The gradations of consciousness are universal states not dependent on the outlook of the subjective personality; rather the outlook of the subjective personality is determined by the grade of consciousness in which it is organized according to its typal nature or its evolutionary stage.184 Naturally, it is only human to reverse the order of things and put ourselves in the center of the world. But this is not a matter of theory, always debatable, but of experience, which everyone can have. If we go out of our body and consciously enter these planes, we realize that they exist outside us, just as the entire world exists outside Manhattan, with forces and beings and even places that have nothing in common with our earthly world; entire civilizations have attested to this, stating it, engraving it, or painting it on their walls or in their temples, civilizations that were perhaps less ingenious than ours, but certainly not less intelligent.
  The second important point concerns the conscious forces and beings that occupy these planes. Here we must clearly draw a line between the superstition, or even hoax, arising from our "collective" contri bution, and the truth. As usual, the two are closely intermingled.

1.13 - Reason and Religion, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  But there is another level of the religious life in which reason might seem justified in interfering more independently and entitled to assume a superior role. For as there is the suprarational life in which religious aspiration finds entirely what it seeks, so too there is also the infrarational life of the instincts, impulses, sensations, crude emotions, vital activities from which all human aspiration takes its beginning. These too feel the touch of the religious sense in man, share its needs and experience, desire its satisfactions. Religion includes this satisfaction also in its scope, and in what is usually called religion it seems even to be the greater part, sometimes to an external view almost the whole; for the supreme purity of spiritual experience does not appear or is glimpsed only through this mixed and turbid current. Much impurity, ignorance, superstition, many doubtful elements must form as the result of this contact and union of our highest tendencies with our lower ignorant nature. Here it would seem that reason has its legitimate part; here surely it can intervene to enlighten, purify, rationalise the play of the instincts and impulses. It would seem that a religious reformation, a movement to substitute a pure and rational religion for one that is largely infrarational and impure, would be a distinct advance in the religious development of humanity. To a certain extent this may be, but, owing to the peculiar nature of the religious being, its entire urge towards the suprarational, not without serious qualifications, nor can the rational mind do anything here that is of a high positive value.
  Religious forms and systems become effete and corrupt and have to be destroyed, or they lose much of their inner sense and become clouded in knowledge and injurious in practice, and in destroying what is effete or in negating aberrations reason has played an important part in religious history. But in its endeavour to get rid of the superstition and ignorance which have attached themselves to religious forms and symbols, intellectual reason unenlightened by spiritual knowledge tends to deny and, so far as it can, to destroy the truth and the experience which was contained in them. Reformations which give too much to reason and are too negative and protestant, usually create religions which lack in wealth of spirituality and fullness of religious emotion; they are not opulent in their contents; their form and too often their spirit is impoverished, bare and cold. Nor are they really rational; for they live not by their reasoning and dogma, which to the rational mind is as irrational as that of the creeds they replace, still less by their negations, but by their positive quantum of faith and fervour which is suprarational in its whole aim and has too its infrarational elements. If these seem less gross to the ordinary mind than those of less self-questioning creeds, it is often because they are more timid in venturing into the realm of suprarational experience. The life of the instincts and impulses on its religious side cannot be satisfyingly purified by reason, but rather by being sublimated, by being lifted up into the illuminations of the spirit. The natural line of religious development proceeds always by illumination; and religious reformation acts best when either it re-illuminates rather than destroys old forms or, where destruction is necessary, replaces them by richer and not by poorer forms, and in any case when it purifies by suprarational illumination, not by rational enlightenment. A purely rational religion could only be a cold and bare Deism, and such attempts have always failed to achieve vitality and permanence; for they act contrary to the dharma, the natural law and spirit of religion. If reason is to play any decisive part, it must be an intuitive rather than an intellectual reason, touched always by spiritual intensity and insight. For it must be remembered that the infrarational also has behind it a secret Truth which does not fall within the domain of the Reason and is not wholly amenable to its judgments. The heart has its knowledge, the life has its intuitive spirit within it, its intimations, divinations, outbreaks and upflamings of a Secret Energy, a divine or at least semi-divine aspiration and outreaching which the eye of intuition alone can fathom and only intuitive speech or symbol can shape or utter. To root out these things from religion or to purge religion of any elements necessary for its completeness because the forms are defective or obscure, without having the power to illuminate them from within or the patience to wait for their illumination from above or without replacing them by more luminous symbols, is not to purify but to pauperise.

1.14 - (Plot continued.) The tragic emotions of pity and fear should spring out of the Plot itself., #Poetics, #Aristotle, #Philosophy
  object:1.14 - (Plot continued.) The tragic emotions of pity and fear should spring out of the Plot itself.
  Fear and pity may be aroused by spectacular means; but they may also result from the inner structure of the piece, which is the better way, and indicates a superior poet. For the plot ought to be so constructed that, even without the aid of the eye, he who hears the tale told will thrill with horror and melt to pity at what takes place. This is the impression we should receive from hearing the story of the Oedipus. But to produce this effect by the mere spectacle is a less artistic method, and dependent on extraneous aids. Those who employ spectacular means to create a sense not of the terrible but only of the monstrous, are strangers to the purpose of Tragedy; for we must not demand of Tragedy any and every kind of pleasure, but only that which is proper to it. And since the pleasure which the poet should afford is that which comes from pity and fear through imitation, it is evident that this quality must be impressed upon the incidents.

1.1.4 - The Physical Mind and Sadhana, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  What you have now seen and describe in your letter is the ordinary activity of the physical mind which is full of ordinary habitual and constantly recurrent thoughts and is always busy with external objects and activities. What used to trouble you before was the vital mind which is different,for that is always occupied with emotions, passions, desires, reactions of all kinds to the contacts of life and the behaviour of others. The physical mind also can be responsive to these things but in a different wayits nature is less that of desire than of habitual activity, small common interests, pains and pleasures. If one tries to control or suppress it, it becomes more active.
  To deal with this mind two things are necessary, (1) not so much to try to control or fight with or suppress it as to stand back from it: one looks at it and sees what it is but refuses to follow its thoughts or run about among the objects it pursues, remaining at the back of the mind quiet and separate; (2) to practise quietude and concentration in this separateness, until the habit of quiet takes hold of the physical mind and replaces the habit of these small activities. This of course takes time and can only come by practice. What you propose to do is therefore the right thing.

1.14 - The Structure and Dynamics of the Self, #Aion, #Carl Jung, #Psychology
  downright, forthright, etc.). The left is the side of the heart, the emotions, where
  one is affected by the unconscious.

1.14 - The Suprarational Beauty, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  And for the same reason, because that which we are seeking through beauty is in the end that which we are seeking through religion, the Absolute, the Divine. The search for beauty is only in its beginning a satisfaction in the beauty of form, the beauty which appeals to the physical senses and the vital impressions, impulsions, desires. It is only in the middle a satisfaction in the beauty of the ideas seized, the emotions aroused, the perception of perfect process and harmonious combination. Behind them the soul of beauty in us desires the contact, the revelation, the uplifting delight of an absolute beauty in all things which it feels to be present, but which neither the senses and instincts by themselves can give, though they may be its channels,for it is suprasensuous,nor the reason and intelligence, though they too are a channel,for it is suprarational, supra-intellectual,but to which through all these veils the soul itself seeks to arrive. When it can get the touch of this universal, absolute beauty, this soul of beauty, this sense of its revelation in any slightest or greatest thing, the beauty of a flower, a form, the beauty and power of a character, an action, an event, a human life, an idea, a stroke of the brush or the chisel or a scintillation of the mind, the colours of a sunset or the grandeur of the tempest, it is then that the sense of beauty in us is really, powerfully, entirely satisfied. It is in truth seeking, as in religion, for the Divine, the All-Beautiful in man, in nature, in life, in thought, in art; for God is Beauty and Delight hidden in the variation of his masks and forms. When, fulfilled in our growing sense and knowledge of beauty and delight in beauty and our power for beauty, we are able to identify ourselves in soul with this Absolute and Divine in all the forms and activities of the world and shape an image of our inner and our outer life in the highest image we can perceive and embody of the All-Beautiful, then the aesthetic being in us who was born for this end, has fulfilled himself and risen to his divine consummation. To find highest beauty is to find God; to reveal, to embody, to create, as we say, highest beauty is to bring out of our souls the living image and power of God.
  ***

1.15 - Prayers, #Words Of The Mother III, #The Mother, #Integral Yoga
      Thine are all my thoughts, all my emotions, all the sentiments of my heart, all my sensations, all the movements of my life, each cell of my body, each drop of my blood. I am absolutely and altogether Thine, Thine without reserve. What Thou wilt of me, that I shall be. Whether Thou choosest for me life or death, happiness or sorrow, pleasure or suffering, all that comes to me from Thee will be welcome. Each one of Thy gifts will be always for me a gift divine bringing with it the supreme Felicity.
      13 January 1932

1.16 - The Process of Avatarhood, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Avatarhood. The Lord stands in the heart, says the Gita, - by which it means of course the heart of the subtle being, the nodus of the emotions, sensations, mental consciousness, where the individual Purusha also is seated, - but he stands there veiled, enveloped by his Maya. But above, on a plane within us but now superconscient to us, called heaven by the ancient mystics, the
  Lord and the Jiva stand together revealed as of one essence of being, the Father and the Son of certain symbolisms, the Divine

1.17 - The Transformation, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  they could not be allowed to impose their limitations imperatively on the new physical life. . . . The brain would be a channel of communication of the form of the thoughts and a battery of their insistence on the body and the outside world where they could then become effective directly, communicating themselves without physical means from mind to mind, producing with a similar directness effects on the thoughts, actions and lives of others or even upon material things. The heart would equally be a direct communicant and medium of interchange for the feelings and emotions thrown outward upon the world by the forces of the psychic centre. Heart could reply directly to heart, the life-force come to the help of other lives and answer their call in spite of strangeness and distance, many beings without any external communication thrill with the message and meet in the secret light from our divine centre. The will might control the organs that deal with food, safeguard automatically the health, eliminate greed and desire, substitute subtler processes or draw in strength and substance from the universal life-force so that the body could maintain for a long time its own strength and substance without loss or waste, remaining thus with no need of sustenance by material aliments, and yet continue a strenuous action with no fatigue or pause for sleep or repose. . . . Conceivably, one might rediscover and reestablish at the summit of the evolution of life the phenomenon we see at its base, the power to draw from all around it the means of sustenance and self-renewal.345 Beyond Mind, the complete man 345
  The Supramental Manifestation, 16:29,37
  --
  supple, mobile and light at will, in contrast to the present fixity of the gross material form. Thus Matter will become a divine expression; the supramental Will will be able to translate the whole gamut of its inner life into corresponding changes in its own substance, much as our faces now change (although so little and so imperfectly) according to our emotions: the body will be made of concentrated energy obeying the will. Instead of being, in the powerful words of Epictetus, "a little soul carrying a corpse,"347 we will become a living soul in a living body.
  It is not just the body and the mind that will have to change with the supramental consciousness, but also life's very substance. If there is one sign that characterizes our mental civilization, it is the use of artifices. Nothing happens naturally; we are the prisoners of a thick web of substitutes: airplanes, telephones, televisions, and the plethora of instruments and devices that mask our impotence. We forget that our marvelous inventions are only the material extensions of powers that exist within us; if they were not already there, we would never have been able to invent them. We are that thaumaturge sceptic of miracles,348 Sri Aurobindo spoke of. Having delegated to machines the task of seeing for us, hearing for us, and traveling for us, we have now become helpless without them. Our human civilization, created for the joy of life, has become the slave of the means required for enjoying 346
  --
  external environment will be the exact image of our inner environment; we will be able to manifest only what we are. Life itself will be a work of art, our outer dominion the changing stage of our inner states. Our language, likewise, will have power only through the true spiritual force within us; it will be a living mantra, a visible language like the play of emotions upon a human face. All shams will draw to an end, whether they be political, religious, literary, artistic, or emotional. Once, when a skeptical disciple commented that the
  Supermind was an impossible invention, first of all, because it had never been seen or realized before, Sri Aurobindo replied with his typical humor: What a wonderful argument! Since it has not been done, it can't be done! At that rate the whole history of the earth must have stopped long before the protoplasm. When it was a mass of gases, no life had been born, ergo, life could not be born when only life was there, mind was not born, so mind could not be born. Since mind is there but nothing beyond, as there is no Supermind manifested in anybody, so Supermind can never be born. Sobhanallah! Glory,
  --
  (VIII.84.4) It is Force-Consciousness, a warmth, a flame, at whatever level we feel it. When we concentrate in our mind, we feel the subtle heat of mental energy or mental Agni; when we concentrate in our heart or in our emotions, we feel the subtle heat of Life-Energy or vital Agni; when we plunge into our soul, we experience the soul's subtle heat or psychic Agni. There is only one Agni throughout, one 365
  Physical light, the extreme combination of speed and immobility, is a remarkable symbol of the supreme Consciousness. Similarly, the physical sun is another symbol of the supreme Power, as many ancient traditions, which were less childish than we might suppose, have seen. "But the Hindu Yogis who had realized these experiences did not elaborate them and turn them into scientific knowledge," remarked Sri Aurobindo. "Other fields of action and sources of knowledge being open before them, they neglected what for them was the most exterior aspect of the manifestation."

1.19 - Equality, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  It is the spiritual nature of the equality enjoined, high and universal in its character and comprehension, which gives its distinctive note to the teaching of the Gita in this matter. For otherwise the mere teaching of equality in itself as the most desirable status of the mind, feelings and temperament in which we rise superior to human weakness, is by no means peculiar to the Gita. Equality has always been held up to admiration as the philosophic ideal and the characteristic temperament of the sages. The Gita takes up indeed this philosophic ideal, but carries it far beyond into a higher region where we find ourselves breathing a larger and purer air. The Stoic poise, the philosophic poise of the soul are only its first and second steps of ascension out of the whirl of the passions and the tossings of desire to a serenity and bliss, not of the Gods, but of the Divine himself in his supreme self-mastery. The Stoic equality, making character its pivot, founds itself upon self-mastery by austere endurance; the happier and serener philosophic equality prefers self-mastery by knowledge, by detachment, by a high intellectual indifference seated above the disturbances to which our nature is prone, udasnavad asnah., as the Gita expresses it; there is also the religious or Christian equality which is a perpetual kneeling or a prostrate resignation and submission to the will of God. These are the three steps and means towards divine peace, heroic endurance, sage indifference, pious resignation, titiks.a, udasnata, namas or nati. The Gita takes them all in its large synthetic manner and weaves them into its upward soul-movement, but it gives to each a profounder root, a larger outlook, a more universal and transcendent significance. For to each it gives the values of the spirit, its power of spiritual being beyond the strain of character, beyond the difficult poise of the understanding, beyond the stress of the emotions.
  The ordinary human soul takes a pleasure in the customary disturbances of its nature-life; it is because it has this pleasure and because, having it, it gives a sanction to the troubled play of the lower nature that the play continues perpetually; for the
  --
  But it is to be noted that, although in the end we must arrive at a superiority to all the three gunas of the lower nature, it is yet in its incipience by a resort to one or other of the three that the movement must begin. The beginning of equality may be sattwic, rajasic or tamasic; for there is a possibility in the human nature of a tamasic equality. It may be purely tamasic, the heavy equability of a vital temperament rendered inertly irresponsive to the shocks of existence by a sort of dull insensibility undesirous of the joy of life. Or it may result from a weariness of the emotions and desires accumulated by a surfeit and satiety of the pleasure or else, on the contrary, a disappointment and a disgust and shrinking from the pain of life, a lassitude, a fear and horror and dislike of the world: it is then in its nature a mixed movement, rajaso-tamasic, but the lower quality predominates.
  Or, approaching the sattwic principle, it may aid itself by the intellectual perception that the desires of life cannot be satisfied, that the soul is too weak to master life, that the whole thing is nothing but sorrow and transient effort and nowhere in it is there any real truth or sanity or light or happiness; this is the sattwotamasic principle of equality and is not so much equality, though it may lead to that, as indifference or equal refusal. Essentially, the movement of tamasic equality is a generalisation of Nature's principle of jugupsa or self-protecting recoil extended from the shunning of particular painful effects to a shunning of the whole life of Nature itself as in sum leading to pain and self-tormenting and not to the delight which the soul demands.

1.2.01 - The Call and the Capacity, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  What you write [about the urge of the soul] is quite accurate about the true soul, the psychic being. But people mean different things when they speak of the soul. Sometimes it is what I have called in the Arya the desire soul, - that is the vital with its mixed aspirations, desires, hungers of all kinds good and bad, its emotions, finer and grosser, or sensational urges crossed by the mind's idealisings and psychic stresses. But sometimes it is also the mind and vital under the stress of a psychic urge. The psychic so long as it is veiled must express itself through the mind and vital and its aspirations are mixed and coloured there by the vital and mental stuff. Thus the veiled psychic urge may express itself in the mind by a hunger in the thought for the knowledge of the Divine, what the Europeans call the intellectual love of God.
  In the vital it may express itself as a hunger or hankering after the Divine. This can bring much suffering because of the nature of the vital, its unquiet passions, desires, ardours, troubled emotions, cloudings, depressions, despairs. The psychic can have a psychic sorrow when things go against its diviner yearnings, but this sorrow has in it no touch of torment, depression or despair. Nevertheless all cannot approach, at least cannot at once approach the Divine in the pure psychic way - the mental and vital approaches are often necessary beginnings and better from the spiritual point of view than an insensitiveness to the
  Divine. It is in both cases a call of the soul, the soul's urge - it only takes a form or colour due to the stress of the mind or vital nature.

12.01 - The Return to Earth, #Savitri, #Sri Aurobindo, #Integral Yoga
  For earth's emotions lit her skies of mind
  And spread through her deep and happy seas of soul.

1.22 - EMOTIONALISM, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The phrase, religion of experience, has two distinct and mutually incompatible meanings. There is the experience of which the Perennial Philosophy treats the direct apprehension of the divine Ground in an act of intuition possible, in its fulness, only to the selflessly pure in heart. And there is the experience induced by revivalist sermons, impressive ceremonials, or the deliberate efforts of ones own imagination. This experience is a state of emotional excitementan excitement which may be mild and enduring or brief and epileptically violent, which is sometimes exultant in tone and sometimes despairing, which expresses itself here in song and dance, there in uncontrollable weeping. But emotional excitement, whatever its cause and whatever its nature, is always excitement of that individualized self, which must be thed to by anyone who aspires to live to divine Reality. Experience as emotion about God (the highest form of this kind of excitement) is incompatible with experience as imme thate awareness of God by a pure heart which has mortified even its most exalted emotions. That is why Fnelon, in the foregoing extract, insists upon the need for calm and simplicity, why St. Franois de Sales is never tired of preaching the serenity which he himself so consistently practised, why all the Buddhist scriptures harp on tranquillity of mind as a necessary condition of deliverance. The peace that passes all understanding is one of the fruits of the spirit. But there is also the peace that does not pass understanding, the humbler peace of emotional self-control and self-denial; this is not a fruit of the spirit, but rather one of its indispensable roots.
  The imperfect destroy true devotion, because they seek sensible sweetness in prayer.
  --
  What is true of the sweet emotions is equally true of the bitter. For as some people enjoy bad health, so others enjoy a bad conscience. Repentance is metanoia, or change of mind; and without it there cannot be even a beginning of the spiritual life for the life of the spirit is incompatible with the life of that old man, whose acts, whose thoughts, whose very existence are the obstructing evils which have to be repented. This necessary change of mind is normally accompanied by sorrow and self-loathing. But these emotions are not to be persisted in and must never be allowed to become a settled habit of remorse. In Middle English remorse is rendered, with a literalness which to modern readers is at once startling and stimulating, as again-bite. In this cannibalistic encounter, who bites whom? Observation and self-analysis provide the answer: the creditable aspects of the self bite the discreditable and are themselves bitten, receiving wounds that fester with incurable shame and despair. But, in Fenelons words, it is mere self-love to be inconsolable at seeing ones own imperfections. Self-reproach is painful; but the very pain is a reassuring proof that the self is still intact; so long as attention is fixed on the delinquent ego, it cannot be fixed upon God and the ego (which lives upon attention and thes only when that sustenance is withheld) cannot be dissolved in the divine Light.
  Eschew as though it were a hell the consideration of yourself and your offences. No one should ever think of these things except to humiliate himself and love Our Lord. It is enough to regard yourself in general as a sinner, even as there are many saints in heaven who were such.
  --
  In the light of what has been said above, we can understand the peculiar spiritual dangers by which every kind of predominantly emotional religion is always menaced. A hell-fire faith that uses the theatrical techniques of revivalism in order to stimulate remorse and induce the crisis of sudden conversion; a saviour cult that is for ever stirring up what St. Bernard calls the amor carnalis or fleshly love of the Avatar and personal God; a ritualistic mystery-religion that generates high feelings of awe and reverence and aesthetic ecstasy by means of its sacraments and ceremonials, its music and its incense, its numinous darknesses and sacred lightsin its own special way, each one of these runs the risk of becoming a form of psychological idolatry, in which God is identified with the egos affective attitude towards God and finally the emotion becomes an end in itself, to be eagerly sought after and worshipped, as the addicts of a drug spend life in the pursuit of their artificial paradise. All this is obvious enough. But it is no less obvious that religions that make no appeal to the emotions have very few adherents. Moreover, when pseudo-religions with a strong emotional appeal make their appearance, they imme thately win millions of enthusiastic devotees from among the masses to whom the real religions have ceased to have a meaning or to be a comfort. But whereas no adherent of a pseudo-religion (such as one of our current political idolatries, compounded of nationalism and revolutionism) can possibly go forward into the way of genuine spirituality, such a way always remains open to the adherents of even the most highly emotionalized varieties of genuine religion. Those who have actually followed this way to its end in the unitive knowledge of the divine Ground constitute a very small minority of the total. Many are called; but, since few choose to be chosen, few are chosen. The rest, say the oriental exponents of the Perennial Philosophy, earn themselves another chance, in circumstances more or less propitious according to their deserts, to take the cosmic intelligence test. If they are saved, their incomplete and undefinitive deliverance is into some paradisal state of freer personal existence, from which (directly or through further incarnations) they may go on to the final release into eternity. If they are lost, their hell is a temporal and temporary condition of thicker darkness and more oppressive bondage to self-will, the root and principle of all evil.
  We see, then, that if it is persisted in, the way of emotional religion may lead, indeed, to a great good, but not to the greatest. But the emotional way opens into the way of unitive knowledge, and those who care to go on in this other way are well prepared for their task if they have used the emotional approach without succumbing to the temptations which have beset them on the way. Only the perfectly selfless and enlightened can do good that does not, in some way or other, have to be paid for by actual or potential evils. The religious systems of the world have been built up, in the main, by men and women who were not completely selfless or enlightened. Hence all religions have had their dark and even frightful aspects, while the good they do is rarely gratuitous, but must, in most cases, be paid for, either on the nail or by instalments. The emotion-rousing doctrines and practices, which play so important a part in all the worlds organized religions, are no exception to this rule. They do good, but not gratuitously. The price paid varies according to the nature of the individual worshippers. Some of these choose to wallow in emotionalism and, becoming idolaters of feeling, pay for the good of their religion by a spiritual evil that may actually outweigh that good. Others resist the temptation to self-enhancement and go forward to the mortification of self, including the selfs emotional side, and to the worship of God rather than of their own feelings and fancies about God. The further they go in this direction, the less they have to pay for the good which emotionalism brought them and which, but for emotionalism, most of them might never have had.

1.22 - The Problem of Life, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  13:Equally, man, as he develops, becomes acutely aware of the discord and ignorance that governs his relations with the world, acutely intolerant of it, more and more set upon finding a principle of harmony, peace, joy and unity. This too can only come to him from above. For only by developing a mind which shall have knowledge of the mind of others as of itself, free from our mutual ignorance and misunderstanding, a will that feels and makes itself one with the will of others, an emotional heart that contains the emotions of others as its own, a life-force that senses the energies of others and accepts them for its own and seeks to fulfil them as its own, and a body that is not a wall of imprisonment and defence against the world, - but all this under the law of a Light and Truth that shall transcend the aberrations and errors, the much sin and falsehood of our and others' minds, wills, emotions, life-energies, - only so can the life of man spiritually and practically become one with that of his fellow-beings and the individual recover his own universal self. The subconscient has this life of the All and the superconscient has it, but under conditions which necessitate our motion upwards. For not towards the Godhead concealed in the "inconscient ocean where darkness is wrapped within darkness",4 but towards the Godhead seated in the sea of eternal light,5 in the highest ether of our being, is the original impetus which has carried upward the evolving soul to the type of our humanity.
  14:Unless therefore the race is to fall by the wayside and leave the victory to other and new creations of the eager travailing Mother it must aspire to this ascent, conducted indeed through love, mental illumination and the vital urge to possession and self-giving, but leading beyond to the supramental unity which transcends and fulfils them; in the founding of human life upon the supramental realisation of conscious unity with the One and with all in our being and in all its members humanity must seek its final good and salvation. And this is what we have described as the fourth status of Life in its ascent towards the Godhead.

1.23 - The Double Soul in Man, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  4:That term is something in us which we sometimes call in a special sense the soul, - that is to say, the psychic principle which is not the life or the mind, much less the body, but which holds in itself the opening and flowering of the essence of all these to their own peculiar delight of self, to light, to love, to joy and beauty and to a refined purity of being. In fact, however, there is a double soul or psychic term in us, as every other cosmic principle in us is also double. For we have two minds, one the surface mind of our expressed evolutionary ego, the superficial mentality created by us in our emergence out of Matter, another a subliminal mind which is not hampered by our actual mental life and its strict limitations, something large, powerful and luminous, the true mental being behind that superficial form of mental personality which we mistake for ourselves. So also we have two lives, one outer, involved in the physical body, bound by its past evolution in Matter, which lives and was born and will die, the other a subliminal force of life which is not cabined between the narrow boundaries of our physical birth and death, but is our true vital being behind the form of living which we ignorantly take for our real existence. Even in the matter of our being there is this duality; for behind our body we have a subtler material existence which provides the substance not only of our physical but of our vital and mental sheaths and is therefore our real substance supporting this physical form which we erroneously imagine to be the whole body of our spirit. So too we have a double psychic entity in us, the surface desire-soul which works in our vital cravings, our emotions, aesthetic faculty and mental seeking for power, knowledge and happiness, and a subliminal psychic entity, a pure power of light, love, joy and refined essence of being which is our true soul behind the outer form of psychic existence we so often dignify by the name. It is when some reflection of this larger and purer psychic entity comes to the surface that we say of a man, he has a soul, and when it is absent in his outward psychic life that we say of him, he has no soul.
  5:The external forms of our being are those of our small egoistic existence; the subliminal are the formations of our larger true individuality. Therefore are these that concealed part of our being in which our individuality is close to our universality, touches it, is in constant relation and commerce with it. The subliminal mind in us is open to the universal knowledge of the cosmic Mind, the subliminal life in us to the universal force of the cosmic Life, the subliminal physicality in us to the universal forceformation of cosmic Matter; the thick walls which divide from these things our surface mind, life, body and which Nature has to pierce with so much trouble, so imperfectly and by so many skilful-clumsy physical devices, are there, in the subliminal, only a rarefied medium at once of separation and communication. So too is the subliminal soul in us open to the universal delight which the cosmic soul takes in its own existence and in the existence of the myriad souls that represent it and in the operations of mind, life and matter by which Nature lends herself to their play and development; but from this cosmic delight the surface soul is shut off by egoistic walls of great thickness which have indeed gates of penetration, but in their entry through them the touches of the divine cosmic Delight become dwarfed, distorted or have to come in masked as their own opposites.
  --
  7:We have seen, when we considered the Delight of Existence in its relations to the world, that there is no absoluteness or essential validity in our standards of pleasure and pain and indifference, that they are entirely determined by the subjectivity of the receiving consciousness and that the degree of either pleasure and pain can be heightened to a maximum or depressed to a minimum or even effaced entirely in its apparent nature. Pleasure can become pain or pain pleasure because in their secret reality they are the same thing differently reproduced in the sensations and emotions. Indifference is either the inattention of the surface desire-soul in its mind, sensations, emotions and cravings to the rasa of things, or its incapacity to receive and respond to it, or its refusal to give any surface response or, again, its driving and crushing down of the pleasure or the pain by the will into the neutral tint of unacceptance. In all these cases what happens is that either there is a positive refusal or a negative unreadiness or incapacity to render or in any way represent positively on the surface something that is yet subliminally active.
  8:For, as we now know by psychological observation and experiment that the subliminal mind receives and remembers all those touches of things which the surface mind ignores, so also we shall find that the subliminal soul responds to the rasa, or essence in experience, of these things which the surface desire-soul rejects by distaste and refusal or ignores by neutral unacceptance. Self-knowledge is impossible unless we go behind our surface existence, which is a mere result of selective outer experiences, an imperfect sounding-board or a hasty, incompetent and fragmentary translation of a little out of the much that we are, - unless we go behind this and send down our plummet into the subconscient and open ourself to the superconscient so as to know their relation to our surface being. For between these three things our existence moves and finds in them its totality. The superconscient in us is one with the self and soul of the world and is not governed by any phenomenal diversity; it possesses therefore the truth of things and the delight of things in their plenitude. The subconscient, so called,6 in that luminous head of itself which we call the subliminal, is, on the contrary, not a true possessor but an instrument of experience; it is not practically one with the soul and self of the world, but it is open to it through its world-experience. The subliminal soul is conscious inwardly of the rasa of things and has an equal delight in all contacts; it is conscious also of the values and standards of the surface desire-soul and receives on its own surface corresponding touches of pleasure, pain and indifference, but takes an equal delight in all. In other words, our real soul within takes joy of all its experiences, gathers from them strength, pleasure and knowledge, grows by them in its store and its plenty. It is this real soul in us which compels the shrinking desire-mind to bear and even to seek and find a pleasure in what is painful to it, to reject what is pleasant to it, to modify or even reverse its values, to equalise things in indifference or to equalise them in joy, the joy of the variety of existence. And this it does because it is impelled by the universal to develop itself by all kinds of experience so as to grow in Nature. Otherwise, if we lived only by the surface desire-soul, we could no more change or advance than the plant or stone in whose immobility or in whose routine of existence, because life is not superficially conscious, the secret soul of things has as yet no instrument by which it can rescue the life out of the fixed and narrow gamut into which it is born. The desire-soul left to itself would circle in the same grooves for ever.
  --
  10:The true soul secret in us - subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil, - this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine. Not the unborn Self or Atman, for the Self even in presiding over the existence of the individual is aware always of its universality and transcendence, it is yet its deputy in the forms of Nature, the individual soul, caitya purus.a, supporting mind, life and body, standing behind the mental, the vital, the subtle-physical being in us and watching and profiting by their development and experience. These other person-powers in man, these beings of his being, are also veiled in their true entity, but they put forward temporary personalities which compose our outer individuality and whose combined superficial action and appearance of status we call ourselves: this inmost entity also, taking form in us as the psychic Person, puts forward a psychic personality which changes, grows, develops from life to life; for this is the traveller between birth and death and between death and birth, our nature parts are only its manifold and changing vesture. The psychic being can at first exercise only a concealed and partial and indirect action through the mind, the life and the body, since it is these parts of Nature that have to be developed as its instruments of self-expression, and it is long confined by their evolution. Missioned to lead man in the Ignorance towards the light of the Divine Consciousness, it takes the essence of all experience in the Ignorance to form a nucleus of soul-growth in the nature; the rest it turns into material for the future growth of the instruments which it has to use until they are ready to be a luminous instrumentation of the Divine. It is this secret psychic entity which is the true original Conscience in us deeper than the constructed and conventional conscience of the moralist, for it is this which points always towards Truth and Right and Beauty, towards Love and Harmony and all that is a divine possibility in us, and persists till these things become the major need of our nature. It is the psychic personality in us that flowers as the saint, the sage, the seer; when it reaches its full strength, it turns the being towards the Knowledge of Self and the Divine, towards the supreme Truth, the supreme Good, the supreme Beauty, Love and Bliss, the divine heights and largenesses, and opens us to the touch of spiritual sympathy, universality, oneness. On the contrary, where the psychic personality is weak, crude or ill-developed, the finer parts and movements in us are lacking or poor in character and power, even though the mind may be forceful and brilliant, the heart of vital emotions hard and strong and masterful, the life-force dominant and successful, the bodily existence rich and fortunate and an apparent lord and victor. It is then the outer desire-soul, the pseudo-psychic entity, that reigns and we mistake its misinterpretations of psychic suggestion and aspiration, its ideas and ideals, its desires and yearnings for true soul-stuff and wealth of spiritual experience.7 If the secret psychic Person can come forward into the front and, replacing the desire-soul, govern overtly and entirely and not only partially and from behind the veil this outer nature of mind, life and body, then these can be cast into soul images of what is true, right and beautiful and in the end the whole nature can be turned towards the real aim of life, the supreme victory, the ascent into spiritual existence.
  11:But it might seem then that by bringing this psychic entity, this true soul in us, into the front and giving it there the lead and rule we shall gain all the fulfilment of our natural being that we can seek for and open also the gates of the kingdom of the Spirit. And it might well be reasoned that there is no need for any intervention of a superior Truth-Consciousness or principle of Supermind to help us to attain to the divine status or the divine perfection. Yet, although the psychic transformation is one necessary condition of the total transformation of our existence, it is not all that is needed for the largest spiritual change. In the first place, since this is the individual soul in Nature, it can open to the hidden diviner ranges of our being and receive and reflect their light and power and experience, but another, a spiritual transformation from above is needed for us to possess our self in its universality and transcendence. By itself the psychic being at a certain stage might be content to create a formation of truth, good and beauty and make that its station; at a farther stage it might become passively subject to the worldself, a mirror of the universal existence, consciousness, power, delight, but not their full participant or possessor. Although more nearly and thrillingly united to the cosmic consciousness in knowledge, emotion and even appreciation through the senses, it might become purely recipient and passive, remote from mastery and action in the world; or, one with the static self behind the cosmos, but separate inwardly from the world-movement, losing its individuality in its Source, it might return to that Source and have neither the will nor the power any further for that which was its ultimate mission here, to lead the nature also towards its divine realisation. For the psychic being came into Nature from the Self, the Divine, and it can turn back from Nature to the silent Divine through the silence of the Self and a supreme spiritual immobility. Again, an eternal portion of the Divine,8 this part is by the law of the Infinite inseparable from its Divine Whole, this part is indeed itself that Whole, except in its frontal appearance, its frontal separative self-experience; it may awaken to that reality and plunge into it to the apparent extinction or at least the merging of the individual existence. A small nucleus here in the mass of our ignorant Nature, so that it is described in the Upanishad as no bigger than a man's thumb, it can by the spiritual influx enlarge itself and embrace the whole world with the heart and mind in an intimate communion or oneness. Or it may become aware of its eternal Companion and elect to live for ever in His presence, in an imperishable union and oneness as the eternal lover with the eternal Beloved, which of all spiritual experiences is the most intense in beauty and rapture. All these are great and splendid achievements of our spiritual self-finding, but they are not necessarily the last end and entire consummation; more is possible.

1.24 - The Advent and Progress of the Spiritual Age, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  The thing to be done is as large as human life, and therefore the individuals who lead the way will take all human life for their province. These pioneers will consider nothing as alien to them, nothing as outside their scope. For every part of human life has to be taken up by the spiritual,not only the intellectual, the aesthetic, the ethical, but the dynamic, the vital, the physical; therefore for none of these things or the activities that spring from them will they have contempt or aversion, however they may insist on a change of the spirit and a transmutation of the form. In each power of our nature they will seek for its own proper means of conversion; knowing that the Divine is concealed in all, they will hold that all can be made the spirits means of self-finding and all can be converted into its instruments of divine living. And they will see that the great necessity is the conversion of the normal into the spiritual mind and the opening of that mind again into its own higher reaches and more and more integral movement. For before the decisive change can be made, the stumbling intellectual reason has to be converted into the precise and luminous intuitive, until that again can rise into higher ranges to overmind and supermind or gnosis. The uncertain and stumbling mental will has to rise towards the sure intuitive and into a higher divine and gnostic will, the psychic sweetness, fire and light of the soul behind the heart, hdaye guhym, has to alchemise our crude emotions and the hard egoisms and clamant desires of our vital nature. All our other members have to pass through a similar conversion under the compelling force and light from above. The leaders of the spiritual march will start from and use the knowledge and the means that past effort has developed in this direction, but they will not take them as they are without any deep necessary change or limit themselves by what is now known or cleave only to fixed and stereotyped systems or given groupings of results, but will follow the method of the Spirit in Nature. A constant rediscovery and new formulation and larger synthesis in the mind, a mighty remoulding in its deeper parts because of a greater enlarging Truth not discovered or not well fixed before, is that Spirits way with our past achievement when he moves to the greatnesses of the future.
  This endeavour will be a supreme and difficult labour even for the individual, but much more for the race. It may well be that, once started, it may not advance rapidly even to its first decisive stage; it may be that it will take long centuries of effort to come into some kind of permanent birth. But that is not altogether inevitable, for the principle of such changes in Nature seems to be a long obscure preparation followed by a swift gathering up and precipitation of the elements into the new birth, a rapid conversion, a transformation that in its luminous moment figures like a miracle. Even when the first decisive change is reached, it is certain that all humanity will not be able to rise to that level. There cannot fail to be a division into those who are able to live on the spiritual level and those who are only able to live in the light that descends from it into the mental level. And below these too there might still be a great mass influenced from above but not yet ready for the light. But even that would be a transformation and a beginning far beyond anything yet attained. This hierarchy would not mean as in our present vital living an egoistic domination of the undeveloped by the more developed, but a guidance of the younger by the elder brothers of the race and a constant working to lift them up to a greater spiritual level and wider horizons. And for the leaders too this ascent to the first spiritual levels would not be the end of the divine march, a culmination that left nothing more to be achieved on earth. For there would be still yet higher levels within the supramental realm, as the old Vedic poets knew when they spoke of the spiritual life as a constant ascent,

1.25 - SPIRITUAL EXERCISES, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Spiritual exercises constitute a special class of ascetic practices, whose purpose is, primarily, to prepare the intellect and emotions for those higher forms of prayer in which the soul is essentially passive in relation to divine Reality, and secondarily, by means of this self-exposure to the Light and of the increased self-knowledge and self-loathing resulting from it, to modify character.
  In the Orient the systematization of mental prayer was carried out at some unknown but certainly very early date. Both in India and China spiritual exercises (accompanied or preceded by more or less elaborate physical exercises, especially breathing exercises) are known to have been used several centuries before the birth of Christ. In the West, the monks of the Thebaid spent a good part of each day in meditatioq as a means to contemplation or the unitive knowledge of God; and at all periods of Christian history, more or less methodical mental prayer has been largely used to supplement the vocal praying of public and private worship. But the systematization of mental prayer into elaborate spiritual exercises was not undertaken, it would seem, until near the end of the Middle Ages, when reformers within the Church popularized this new form of spirituality in an effort to revivify a decaying monasticism and to reinforce the religious life of a laity that had been bewildered by the Great Schism and profoundly shocked by the corruption of the clergy. Among these early systematizers the most effective and influential were the canons of Windesheim, who were in close touch with the Brethren of the Common Life. During the later sixteenth and early seventeenth centuries spiritual exercises became, one might almost say, positively fashionable. The early Jesuits had shown what extraordinary transformations of character, what intensities of will and devotion, could be achieved by men systematically trained on the intellectual and imaginative exercises of St. Ignatius Loyola, and as the prestige of the Jesuits stood very high, at this time, in Catholic Europe, the prestige of spiritual exercises also stood high. Throughout the first century of the Counter-Reformation numerous systems of mental prayer (many of them, unlike the Ignatian exercises, specifically mystical) were composed, published and eagerly bought. After the Quietist controversy mysticism fell into disrepute and, along with mysticism, many of the once popular systems, which their authors had designed to assist the soul on the path towards contemplation. For more detailed information on this interesting and important subject the reader should consult Pourrats Christian Spirituality, Bede Frosts The Art of Mental Prayer, Edward Leens Progress through Mental Prayer and Aelfrida Tillyards Spiritual Exercises. Here it is only possible to give a few characteristic specimens from the various religious traditions.
  --
  The chief impediments in the way of taking up the practice of some form of mental prayer are ignorance of the Nature of Things (which has never, of course, been more abysmal than in this age of free compulsory education) and the absorption in self-interest, in positive and negative emotions connected with the passions and with what is technically known as a good time. And when the practice has been taken up, the chief impediments in the way of advance towards the goal of mental prayer are distractions.
  Probably all persons, even the most saintly, suffer to some extent from distractions. But it is obvious that the distractions of one who, in the intervals of mental prayer, leads a dispersed, unrecollected, self-centred life will have more and worse distractions to contend with than a person who lives one-pointedly, never forgetting who he is and how related to the universe and its divine Ground. Some of the most profitable spiritual exercises actually make use of distractions, in such a way that these impediments to self-abandonment, mental silence and passivity in relation to God are transformed into means of progress.
  --
  The Way of Tranquillity. The purpose of this discipline is twofold: to bring to a standstill all disturbing thoughts (and all discriminating thoughts are disturbing), to quiet all engrossing moods and emotions, so that it will be possible to concentrate the mind for the purpose of meditation and realization. Secondly, when the mind is tranquillized by stopping all discursive thinking, to practise reflection or meditation, not in a discriminating, analytical way, but in a more intellectual way (cp. the scholastic distinction between reason and intellect), by realizing the meaning and significances of ones thoughts and experiences. By this twofold practice of stopping and realizing ones faith, which has already been awakened, will be developed, and gradually the two aspects of this practice will merge into one another the mind perfectly tranquil, but most active in realization. In the past one naturally had confidence in ones faculty of discrimination (analytical thinking), but this is now to be eradicated and ended.
  Those who are practising stopping should retire to some quiet place and there, sitting erect, earnestly seek to tranquillize and concentrate the mind. While one may at first think of ones breathing, it is not wise to continue this practice very long, nor to let the mind rest on any particular appearances, or sights, or conceptions, arising from the senses, such as the primal elements of earth, water, fire and ether (objects on which Hinayanists were wont to concentrate at one stage of their spiritual training), nor to let it rest on any of the minds perceptions, particularizations, discriminations, moods or emotions. All kinds of ideation are to be discarded as fast as they arise; even the notions of controlling and discarding are to be got rid of. Ones mind should become like a mirror, reflecting things, but not judging them or retaining them. Conceptions of themselves have no substance; let them arise and pass away unheeded. Conceptions arising from the senses and lower mind will not take form of themselves, unless they are grasped by the attention; if they are ignored, there will be no appearing and no disappearing. The same is true of conditions outside the mind; they should not be allowed to engross ones attention and so to hinder ones practice. The mind cannot be absolutely vacant, and as the thoughts arising from the senses and the lower mind are discarded and ignored, one must supply their place by right mentation. The question then arises: what is right mentation? The reply is: right mentation is the realization of mind itself, of its pure undifferentiated Essence. When the mind is fixed on its pure Essence, there should be no lingering notions of the self, even of the self in the act of realizing, nor of realization as a phenomenon.
  The Way of Wisdom. The purpose of this discipline is to bring a man into the habit of applying the insight that has come to him as the result of the preceding disciplines. When one is rising, standing, walking, doing something, stopping, one should constantly concentrate ones mind on the act and the doing of it, not on ones relation to the act, or its character or value. One should think: there is walking, there is stopping, there is realizing; not, I am walking, I am doing this, it is a good thing, it is disagreeable, I am gaining merit, it is I who am realizing how wonderful it is. Thence come vagrant thoughts, feelings of elation or of failure and unhappiness. Instead of all this, one should simply practice concentration of the mind on the act itself, understanding it to be an expedient means for attaining tranquillity of mind, realization, insight and Wisdom; and one should follow the practice in faith, willingness and gladness. After long practice the bondage of old habits becomes weakened and disappears, and in its place appear confidence, satisfaction, awareness and tranquillity.

1.3.04 - Peace, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  The peace starts in the inner being - it is spiritual and psychic but it overflows the outer being - when it is there in the activity, it means either that the ordinary restless mind, vital, physical has been submerged by the flood of the inner peace or, at a more advanced stage, that they have been partially or wholly changed into thoughts, forces, emotions, sensations which have in their very stuff an essence of inner silence and peace.
  If peace becomes permanent in the inner being, then the subnature becomes an external and superficial thing - one part of the consciousness is then free; unmoved by anything that happens, it regards the surface turmoil as something not belonging to itself. If the peace extends in the same way into the external parts also, then the whole being becomes free and the inferior nature is felt only as something moving about in the atmosphere, trying to enter but unable to do so. But this of course happens

1.31 - Adonis in Cyprus, #The Golden Bough, #James George Frazer, #Occultism
  express the religious emotions, thus modifying more or less deeply
  the fabric of belief to which at first sight it seems only to

1.32 - The Ritual of Adonis, #The Golden Bough, #James George Frazer, #Occultism
  Lebanon, he thought, lends itself to religious emotions of this
  sensuous, visionary sort, hovering vaguely between pain and

1.34 - Continues the same subject. This is very suitable for reading after the reception of the Most Holy Sacrament., #The Way of Perfection, #Saint Teresa of Avila, #Christianity
  He has many ways of revealing Himself to the soul through deep inward emotions and by various
  other means. Delight to remain with Him; do not lose such an excellent time for talking with Him

1.37 - Oriential Religions in the West, #The Golden Bough, #James George Frazer, #Occultism
  service, to concentrate his thoughts on his own spiritual emotions,
  and to breed in him a contempt for the present life which he

1.4.02 - The Divine Force, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  He twitters intellectually (= foolishly) about the surface results and attributes them all to his "noble self", ignoring the fact that his noble self is hidden far away from his own vision behind the veil of his dimly sparkling intellect and the reeking fog of his vital feelings, emotions, impulses, sensations and impressions.
  So your argument is utterly absurd and futile. Our aim is to bring the secret forces out and unwalled into the open so that instead of getting some shadows or lightnings of themselves out through the veil or being wholly obstructed, they may "pour down" and "flow in a river". But to expect that all at once is a presumptuous demand which shows an impatient ignorance and inexperience. If they begin to trickle at first, that is sufficient to justify the faith in a future downpour. You admit that you once or twice felt "a force coming down and delivering a poem out of me" (your opinion about its worth or worthlessness is not

1.43 - Dionysus, #The Golden Bough, #James George Frazer, #Occultism
  alternate emotions of cheerfulness and dejection, of gladness and
  sorrow, which found their natural expression in alternate rites of

1.67 - The External Soul in Folk-Custom, #The Golden Bough, #James George Frazer, #Occultism
  at last his emotions became so violent, that his countenance was
  distorted, and his whole frame convulsed. At this juncture he threw

1.68 - The Golden Bough, #The Golden Bough, #James George Frazer, #Occultism
  things with his eyes, and feel our hearts beat with the emotions
  that stirred his. All our theories concerning him and his ways must

1915 05 24p, #Prayers And Meditations, #The Mother, #Integral Yoga
   The vital being had already realised this liberation long ago and knew how to enjoy the plenitude of sensations and emotions in all forms capable of manifesting life. But the mental being had not yet learnt how to animate, organise and illuminate consciously all lives without distinction. Thou didst break down all barriers, Thou didst open to it the doors of Thy infinite manifestation.
   Within a few days the new conquest was established, affirmed. And what Thou expectest from the centre of consciousness represented at present upon earth by my whole being, grew clear before it: To be the life in all material forms, the thought organising and using this life in all forms, the love widening, enlightening, intensifying, uniting all the varied elements of this thought, and thus, through a total identification with the manifested world, to be able to intervene with full power in its transformations.

1915 11 02p, #Prayers And Meditations, #The Mother, #Integral Yoga
   For throughout its life, without knowing it or with some presentiment of it, it was Thou whom it was seeking; in all its passions, all its enthusiasms, all its hopes and disillusionments, all its sufferings and all its joys, it was Thou whom it ardently wanted. And now that it has found Thee, now that it possesses Thee in a supreme Peace and Felicity, it wonders that it should have needed so many sensations, emotions, experiences to discover Thee.
   But all this, which was a struggle, a turmoil, a perpetual effort, has become through the sovereign grace of Thy conscious Presence, a priceless fortune which the being rejoices to offer as its gift to Thee. The purifying flame of Thy illumination has turned it into jewels of price laid down as a living holocaust on the alter of my heart.

1929-06-02 - Divine love and its manifestation - Part of the vital being in Divine love, #Questions And Answers 1929-1931, #The Mother, #Integral Yoga
  Among those who have come into this world seeking to reveal the Divine here and transform earthly life, there are some who have manifested the Divine love in a greater fullness. In some the purity of the manifestation is so great that they are misunderstood by the whole of humanity and are even accused of being hard and unloving, although the Divine love is there. But it is in them divine and not human in its form as in its substance. For when man speaks of love, he associates it with an emotional and sentimental weakness. But the divine intensity of self-forgetfulness, the capacity of throwing oneself out entirely, making no restriction and no reservation, as a gift, asking nothing in exchange, this is little known to human beings. And when it is there unmixed with weak and sentimental emotions, they find it hard and cold; they cannot recognise in it the very highest and intensest power of love.
  The manifestation of the love of the Divine in the world was the great holocaust, the supreme self-giving. The Perfect Consciousness accepted to be merged and absorbed into the unconsciousness of matter, so that consciousness might be awakened in the depths of its obscurity and little by little a Divine Power might rise in it and make the whole of this manifested universe a highest expression of the Divine Consciousness and the Divine love. This was the supreme love, to accept the loss of the perfect condition of supreme divinity, its absolute consciousness, its infinite knowledge, to unite with unconsciousness, to dwell in the world with ignorance and darkness. And yet none perhaps would call it love; for it does not clo the itself in a superficial sentiment, it makes no demand in exchange for what it has done, no show of its sacrifice. The force of love in the world is trying to find consciousnesses that are capable of receiving this divine movement in its purity and expressing it. This race of all beings towards love, this irresistible push and seeking out in the worlds heart and in all hearts, is the impulse given by a Divine love behind the human longing and seeking. It touches millions of instruments, trying always, always failing; but this constant touch prepares these instruments and suddenly one day there will awake in them the capacity of self-giving, the capacity of loving.

1951-04-07 - Origin of Evil - Misery- its cause, #Questions And Answers 1950-1951, #The Mother, #Integral Yoga
   Then, the whole universe is not ignorant there are parts of the universe which are not ignorant. When you say we you identify yourself with the universe or with mankind? Because this is a very important question. We say the world is unhappy because it has forgotten its origin, that is, its divine origin. You say, child, that we are unhappy because we are ignorant the we is men. Consequently, unhappiness has come into the world with menhere is something serious! That is, with man mind has come upon earth, you see, for man is a mental animal, and with the mind has come misery. The mind is capable of objectifying, and so it finds that such and such a thing is miserablewithout the mind there would be no such discovery and no unhappiness. So, there is no unhappiness for animals nor for plants, and yet less for stones. Are we agreed on this: there is no unhappiness for animals, plants and stones? We say unhappiness has come with the mind which has become conscious of it. Mark that I am trying to lead you to something which is not so stupid, for in the ancient Teaching it was said, Change your consciousness and what appears to you unfortunate will not so appear to you any longer. The Buddha taught that if you are free from desire, things that seemed to you unfortunate would no longer seem to you unfortunate at all. Therefore, we come to this: it is the thought you have about it which makes you consider this or that thing unfortunate. If you thought an event happy, it would become happy for you; and that is what it is, in fact. In most cases when the thought has accepted that a thing ought to be, for whatever reason, it is no longer unhappy; when the thought has not accepted this, it finds this unhappy. So, as long as you are in the field of emotions, of sentiments and thoughts, all this is true. That is, the notion of unhappiness has entered the world with the capacity to consider that things were unfortunate. You follow the logic? Thus, plants do not suffer because they do not know that they suffer and animals do not suffer because they do not know that they suffer. You are sure of it? Arent you?
   One sees an expression of pain in their eyes.

1951-04-23 - The goal and the way - Learning how to sleep - relaxation - Adverse forces- test of sincerity - Attitude to suffering and death, #Questions And Answers 1950-1951, #The Mother, #Integral Yoga
   If one is physically very tired, it is better not to go to sleep immediately, otherwise one falls into the inconscient. If one is very tired, one must stretch out on the bed, relax, loosen all the nerves one after another until one becomes like a rumpled cloth in ones bed, as though one had neither bones nor muscles. When one has done that, the same thing must be done in the mind. Relax, do not concentrate on any idea or try to solve a problem or ruminate on impressions, sensations or emotions you had during the day. All that must be allowed to drop off quietly: one gives oneself up, one is indeed like a rag. When you have succeeded in doing this, there is always a little flame, there that flame never goes out and you become conscious of it when you have managed this relaxation. And all of a sudden this little flame rises slowly into an aspiration for the divine life, the truth, the consciousness of the Divine, the union with the inner being, it goes higher and higher, it rises, rises, like that, very gently. Then everything gathers there, and if at that moment you fall asleep, you have the best sleep you could possibly have. I guarantee that if you do this carefully, you are sure to sleep, and also sure that instead of falling into a dark hole you will sleep in light, and when you get up in the morning you will be fresh, fit, content, happy and full of energy for the day.
   When one is conscious in sleep, does the brain sleep or not?

1953-05-27, #Questions And Answers 1953, #The Mother, #Integral Yoga
   Music is a means of expressing certain thoughts, feelings, emotions, aspirations. There is even a region where all these movements exist and from there, as they are brought down, they take a musical form. One who is a very good composer, with some inspiration, will produce very beautiful music, for he is a good musician. A bad musician may also have a very high inspiration; he may receive something which is good, but as he possesses no musical capacity, what he produces is terribly commonplace, ordinary, uninteresting. But if you go beyond, if you reach just the place where there is this origin of musicof the idea and emotion and inspirationif you reach there, you can taste these things without being in the least troubled by the forms; the commonplace musical form can be linked up again with that, because that was the inspiration of the writer of the music. Naturally, there are cases where there is no inspiration, where the origin is merely a kind of mechanical music. It is not always interesting in every case. But what I mean is that there is an inner condition in which the external form is not the most important thing; it is the origin of the music, the inspiration from beyond, which is important; it is not purely the sounds, it is what the sounds express.
   So the expression cannot be better than the inspiration?

1953-07-22, #Questions And Answers 1953, #The Mother, #Integral Yoga
   Now, without going to that extreme, there are in the physical atmosphere, the earth-atmosphere, numerous small entities which you do not see, for your sight is too limited, but which move about in your atmosphere. Some of them are quite nice, others very wicked. Generally these little entities are produced by the disintegration of vital beings they pullulate and these form quite an unpleasant mass. There are some which do very fine things. I believe I narrated to you the story of the little beings who tugged at my sari to tell me that the milk was about to boil and that I had to go and see that it did not boil over. But all of them are not so good. Some of them like to play ugly little tricks, wicked little pranks. And so most often it is they who are behind an accident. They like little accidents, they like the whole whirl of forces that gather round an accident: a mass of people, you know, it is very amusing! And then that gives them their food, because, in reality, they feed upon human vitality thrown out of the body by emotions and excitements. So they say: just a small accident, it is quite nice, many accidents!
   And then if there is a group of such small entities, they may clash with one another, because among themselves they do not have a very peaceful life: clashing with one another, fighting, destroying, demolishing each other. And that is the origin of microbes. They are forces of disintegration. But they continue to be alive even in their divided forms and this is the origin of germs and microbes. Therefore most microbes have behind them a bad will and that is what makes them so dangerous. And unless one knows the quality and kind of bad will and is capable of acting upon it, there is a ninety-nine per cent chance of not finding the true and complete remedy. The microbe is a very material expression of something living in a subtle physical world and that is why these very microbes (as I have said there2) that are always around you, within you, for years together do not make you ill and then suddenly they make you fall ill.

1953-08-05, #Questions And Answers 1953, #The Mother, #Integral Yoga
   It is necessary, it is this that makes the difference in months or days, perhaps, not so much perhaps in years; however, this creates an uncertainty, and that is why it cannot foretell the exact date: On that date, that day, at that hour I shall take birth. It needs to find someone receptive. When it sees that, it rushes down. But what happens is something like an image: it is not exactly that, but something very similar. It throws itself down into an unconsciousness, because the physical world, even human consciousness whatever it may be, is very unconscious in comparison with the psychic consciousness. So it rushes into an unconsciousness. It is as though it fell on its head. That stuns it. And so generally, apart from some very very rare exceptions, for a long time it does not know. It does not know any longer where it is nor what it is doing nor why it is there, nothing at all. It finds a great difficulty in expressing itself, especially through a baby that has no brain, naturally; it is only the embryo of a brain which is hardly formed and it does not have the elements for manifesting itself. So it is very rare for a child to manifest immediately the exceptional being it contains. That happens. We have heard about such things. It happens, but generally some time is needed. Only slowly it awakens from its stupor and becomes aware that it is there for some reason and by choice. And usually this coincides with the intensive mental education which shuts you completely from the psychic consciousness. So a mass of circumstances, happenings of all kinds, emotions, all sorts of things are necessary to open the inner doors so that one might begin to remember that after all one has come from another world and one has come for a particular reason.
   Otherwise, if all went normally, it could very quickly have a connection, very quickly. If it had the luck to find someone possessing a little knowledge, and instead of falling into a world of ignorance, it fell upon a little bit of knowledge, everything would be done quite quickly.

1954-04-07 - Communication without words - Uneven progress - Words and the Word, #Questions And Answers 1954, #The Mother, #Integral Yoga
  Often we express in words our real sensations, our feelings, emotions and goodwill. But is it truly necessary to express oneself in words when it is not asked of us?
  No, it is not at all necessary, not at all. It is just one of the bad habits. Why, on the 1st of January this year I wrote something like that: Do not boast, do not boast about anything. Let your acts speak for themselves.2 It is exactly that. It is not worthwhile saying, Oh! I have so great a goodwill for you and I want to do so much and I Do it. Thats all.

1954-06-30 - Occultism - Religion and vital beings - Mothers knowledge of what happens in the Ashram - Asking questions to Mother - Drawing on Mother, #Questions And Answers 1954, #The Mother, #Integral Yoga
  In all religious monuments, in monuments considered the most well, as belonging to the highest religion, whether in France or any other country or Japanit was never the same temples or churches nor the same gods, and yet my experience was everywhere almost the same, with very small differences I saw that whatever concentrated force there was in the church depended exclusively upon the faithful, the faith of the devotees. And there was still a difference between the force as it really was and the force as they felt it. For instance, I saw in one of the most beautiful cathedrals of France, which, from the artistic point of view, is one of the most magnificent monuments imaginablein the most sacred spot I saw an enormous black, vital spider which had made its web and spread it over the whole place, and was catching in it and then absorbing all the forces emanating from peoples devotion, their prayers and all that. It was not a very cheering sight; the people who were there and were praying, felt a divine touch, they received all kinds of boo from their prayers, and yet what was there was this, this thing. But they had their faith which could change that evil thing into something good in them; they had their faith. So, truly, if I had gone and told them, Do you think you are praying to God? It is an enormous vital spider thats feeding upon all your forces!, that would really not have been very charitable. And thats how it is most of the time, almost everywhere; it is a vital force which is there, for these vital entities feed upon the vibration of human emotions, and very few people, very few, an insignificant number, go to church or temple with a true religious feeling, that is, not to pray and beg for something from God but to offer themselves, give thanks, aspire, give themselves. There is hardly one in a million who does that. So they do not have the power of changing the atmosphere. Perhaps when they are there, they manage to get across, break through and go somewhere and touch something divine. But the large majority of people who go only because of superstition, egoism and self-interest, create an atmosphere of this kind, and that is what you brea the in when you go to a church or temple. Only, as you go there with a very good feeling, you tell yourself, Oh, what a quiet place for meditation!
  I am sorry, but thats how it is. I tell you I have deliberately tried this experiment a little everywhere. Maybe I found some very tiny places, like a tiny village church at times, where there was a very quiet little spot for meditation, very still, very silent, where there was some aspiration; but this was so rare! I have seen the beautiful churches of Italy, magnificent places; they were full of these vital beings and full of terror. I remember painting in a basilica of Venice, and while I was working, in the confessional a priest was hearing the confession of a poor woman. Well, it was truly a frightful sight! I dont know what the priest was like, what his character was, he could not be seenyou know, dont you, that they are not seen. They are shut up in a box and receive the confession through a grille. There was such a dark and sucking power over him, and that poor woman was in such a state of fearful terror that it was truly painful to see it. And all these people believe this is something holy! But it is a web of the hostile vital forces which use all this to feed upon. Besides, in the invisible world hardly any beings love to be worshipped, except those of the vital. These, as I said, are quite pleased by it. And then, it gives them importance. They are puffed up with pride and feel very happy, and when they can get a herd of people to worship them they are quite satisfied.

1954-07-28 - Money - Ego and individuality - The shadow, #Questions And Answers 1954, #The Mother, #Integral Yoga
  Some days ago I received a letter from someone who told me that he was very hesitant about reading books of ordinary literatures, for example, novels or dramas, because his nature had an almost insuperable tendency to receive imprints of the characters in these books and to begin living the feelings and thoughts of these characters, the nature of these persons. There are many more people than one would think who are like that. They read a book and while they are reading it they feel within themselves all kinds of emotions, thoughts, desires, intentions, plans, even ideals. They are simply just absorbed in the reading of the book. They are not even aware of it, because at least ninety-nine parts of an individuals character are made of soft butterinedible of course but on which if one presses ones thumb, an imprint is made.
  Now, everything is a thumb: an expressed thought, a sentence read, an object looked at, an observation of what someone else does, and of ones neighbours will. And all these wills you know, when one sees them they are all there, like this, intermingled (Mother intercrosses her fingers), each one trying to get the uppermost and causing a kind of perpetual conflict within, outside It goes in and out of people like that, you see, like electric currents. One is not at all aware of all this, and it is a perpetual conflict of all the wills which are trying to express themselves; and the strongest one will succeed. But as there are many of these and as one has to fight alone against a great number, it is not easy.
  --
  You want to merge your body in the Divine, eh? Just try! How are you going to do this? You can merge your mind, you can merge your vital, you can fuse all your emotions, you can fuse all your aspiration, you can fuse all that, but your bodyhow are you going to do that? You are not going to melt it in a boiling-pot! (Laughter) And yet it is the only thing about which you can say with certitude, It is, and give a name to it; yet even your name is a convention but still, you are in the habit of calling yourself by a certain namesay, This, this is I. You look at yourself in a mirror, and although what you were twenty years ago is very different from what you are now it is unrecognisable still something makes you say all the same, Yes, this is I. Yes? I am so-and-soPeter, Louis, Jack, Andr, whoever it may be
  (After a silence) And even this, if one were to look at oneself, every seven years all the cells are changed, and it is only by a kind of habit that it remain the same. Does it remain the same? Do you have photographs of the time you were very young? And the photographs when you were ten, twenty, thirty years oldit is because one very much wants to do so that one recognises oneself; otherwise, truly, one is not at all the same. When you were this height and now when you are this height, that makes a considerable difference! So, there we are

1955-08-03 - Nothing is impossible in principle - Psychic contact and psychic influence - Occult powers, adverse influences; magic - Magic, occultism and Yogic powers -Hypnotism and its effects, #Questions And Answers 1955, #The Mother, #Integral Yoga
  For very often, when one touches certain parts of the mind which are under the psychic influence and full of light and the joy of that light, or when one touches certain very pure and very high parts of the emotive being which has the most generous, most unselfish emotions, one also has the impression of being in contact with ones soul. But this is not the true soul, it is not the soul in its very essence. These are parts of the being under its influence and manifesting something of it. So, very often people enter into contact with these parts and this gives them illuminations, great joy, revelations, and they feel they have found their soul. But it is only the part of the being under its influence, one part or another, for Exactly what happens is that one touches these things, has experiences, and then it gets veiled, and one wonders, How is it that I touched my soul and now have fallen back into this state of ignorance and inconscience! But thats because one had not touched ones soul, one had touched those parts of the being which are under the influence of the soul and manifest something of it, but are not it.
  I have already said many times that when one enters consciously into contact with ones soul and the union is established, it is over, it can no longer be undone, it is something permanent, constant, which resists everything, and which, at any moment whatever, if referred to can be found; whereas the other thingsone can have very fine experiences, and then it gets veiled again, and one tells oneself, How does that happen? I saw my soul and now I dont find it any more! It was not the soul one had seen. And these things are very beautiful and give you very impressive experiences, but this is not the contact with the psychic being itself.

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, #Questions And Answers 1956, #The Mother, #Integral Yoga
  The mind, if not controlled, is something wavering and imprecise. If one doesnt have the habit of concentrating it upon something, it goes on wandering all the time. It goes on without a stop anywhere and wanders into a world of vagueness. And then, when one wants to fix ones attention, it hurts! There is a little effort there, like this: Oh! how tiring it is, it hurts! So one does not do it. And one lives in a kind of cloud. And your head is like a cloud; its like that, most brains are like clouds: there is no precision, no exactitude, no clarity, it is hazyvague and hazy. You have impressions rather than a knowledge of things. You live in an approximation, and you can keep within you all sorts of contradictory ideas made up mostly of impressions, sensations, feelings, emotionsall sorts of things like that which have very little to do with thought and which are just vague ramblings.
  But if you want to succeed in having a precise, concrete, clear, definite thought on a certain subject, you must make an effort, gather yourself together, hold yourself firm, concentrate. And the first time you do it, it literally hurts, it is tiring! But if you dont make a habit of it, all your life you will be living in a state of irresolution. And when it comes to practical things, when you are faced withfor, in spite of everything, one is always faced witha number of problems to solve, of a very practical kind, well, instead of being able to take up the elements of the problem, to put them all face to face, look at the question from every side, and rising above and seeing the solution, instead of that you will be tossed about in the swirls of something grey and uncertain, and it will be like so many spiders running around in your head but you wont succeed in catching the thing.

1956-06-20 - Hearts mystic light, intuition - Psychic being, contact - Secular ethics - True role of mind - Realise the Divine by love - Depression, pleasure, joy - Heart mixture - To follow the soul - Physical process - remember the Mother, #Questions And Answers 1956, #The Mother, #Integral Yoga
  The oracle? That is the power of divination, of foresight, of understanding symbols, and that is in the psychic being. Prophets, for example, do not prophesy with the mind, it is through a direct contact, beyond emotions and sentiments. Sri Aurobindo even says that the Vedas, particularly, were not written with the mind and through the head. The form of the hymn welled up spontaneously from the psychic being, along with the words.
  Mother, if someone has the psychic contact, does that mean that he has this power?
  --
  Yes, this is the materialistic and purely physical thought which freezes and congeals the emotions, takes away all the warmth of the soul, all the fervour, all the ardour of the feelings and the religious consciousness, and makes you coldly reasonable.
  Mother, if the heart can be the means of a more direct knowledge, what is the role of the intellect as an intermediary of knowledge?

1956-07-18 - Unlived dreams - Radha-consciousness - Separation and identification - Ananda of identity and Ananda of union - Sincerity, meditation and prayer - Enemies of the Divine - The universe is progressive, #Questions And Answers 1956, #The Mother, #Integral Yoga
  If union is experienced consciously, why do some mystics continue to have all kinds of emotions like ordinary people, and weep and lament?
  This is perhaps because the union is not constant.

1956-09-05 - Material life, seeing in the right way - Effect of the Supermind on the earth - Emergence of the Supermind - Falling back into the same mistaken ways, #Questions And Answers 1956, #The Mother, #Integral Yoga
    A principle of dark and dull inertia is at its [lifes] base; all are tied down by the body and its needs and desires to a trivial mind, petty desires and emotions, an insignificant repetition of small worthless functionings, needs, cares, occupations, pains, pleasures that lead to nothing beyond themselves and bear the stamp of an ignorance that knows not its own why and whither. This physical mind of inertia believes in no divinity other than its small earth-gods; it aspires perhaps to a greater fort, order, pleasure, but asks for no uplifting and no spiritual deliverance. At the centre we meet a stronger Will of life with a greater gusto, but it is a blinded Daemon, a perverted spirit and exults in the very elements that make of life a striving turmoil and an unhappy imbroglio. It is a soul of human or Titanic desire clinging to the garish colour, disordered poetry, violent tragedy or stirring melodrama of the mixed flux of good and evil, joy and sorrow, light and darkness, heady rapture and bitter torture. It loves these things and would have more and more of them or, even when it suffers and cries out against them, can accept or joy in nothing else; it hates and revolts against higher things and in its fury would trample, tear or crucify any diviner Power that has the presumption to offer to make life pure, luminous and happy and snatch from its lips the fiery brew of that exciting mixture. Another Will-in-Life there is that is ready to follow the ameliorating ideal Mind and is allured by its offer to extract some harmony, beauty, light, nobler order out of life, but this is a smaller part of the vital nature and can be easily overpowered by its more violent or darker duller yoke-comrades; nor does it readily lend itself to a call higher than that of the Mind unless that call defeats itself, as Religion usually does, by lowering its demand to conditions more intelligible to our obscure vital nature. All these forces the spiritual seeker grows aware of in himself and finds all around him and has to struggle and combat incessantly to be rid of their grip and dislodge the long-entrenched mastery they have exercised over his own being as over the environing human existence. The difficulty is great; for their hold is so strong, so apparently invincible that it justifies the disdainful dictum which pares human nature to a dogs tail,for, straighten it never so much by force of ethics, religion, reason or any other redemptive effort, it returns in the end always to the crooked curl of Nature. And so great is the vim, the clutch of that more agitated Life-Will, so immense the peril of its passions and errors, so subtly insistent or persistently invasive, so obstinate up to the very gates of Heaven the fury of its attack or the tedious obstruction of its obstacles that even the saint and the Yogin cannot be sure of their liberated purity or their trained self-mastery against its intrigue or its violence.
    Sri Aurobindo, The Synthesis of Yoga, SABCL, Vol. 20, pp. 160-61

1958-07-23 - How to develop intuition - Concentration, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
  Behind the emotions, deep within the being, in a consciousness seated somewhere near the level of the solar plexus, there is a sort of prescience, a kind of capacity for foresight, but not in the form of ideas: rather in the form of feelings, almost a perception of sensations. For instance, when one is going to decide to do something, there is sometimes a kind of uneasiness or inner refusal, and usually, if one listens to this deeper indication, one realises that it was justified.
  In other cases there is something that urges, indicates, insists I am not speaking of impulses, you understand, of all the movements which come from the vital and much lower stillindications which are behind the feelings, which come from the affective part of the being; there too one can receive a fairly sure indication of the thing to be done. These are forms of intuition or of a higher instinct which can be cultivated by observation and also by studying the results. Naturally, it must be done very sincerely, objectively, without prejudice. If one wants to see things in a particular way and at the same time practise this observation, it is all useless. One must do it as if one were looking at what is happening from outside oneself, in someone else.

1958 09 26, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
   This experience, of not saying what you had meant to say when you speak, but something else, is very common; but it is the opposite of what Sri Aurobindo speaks of here. That is to say, when you are sitting calmly at home using your reason to its full extent, you decide to say this or that, that this is the reasonable thing, but all too often, when you begin to speak, it is the lower impulses, the unreasonable emotions and the vital reactions which take hold of the tongue and make you say things which you should not say.
   Here it is the same phenomenon, but, as I said, the other way round. Instead of infrarational impulses which make you speak with excitement and passion, it is, on the contrary, an inspiration coming from above, a light and a knowledge greater than those of the reason which take hold of the tongue and make you say things that you would have been incapable of saying even with the most enlightened reason.

1.A - ANTHROPOLOGY, THE SOUL, #Philosophy of Mind, #unset, #Zen
  The system by which the internal sensation comes to give itself specific bodily forms would deserve to be treated in detail in a peculiar science - a psychical physiology. Somewhat pointing to such a system is implied in the feeling of the appropriateness or inappropriateness of an immediate sensation to the persistent tone of internal sensibility (the pleasant and unpleasant): as also in the distinct parallelism which underlies the symbolical employment of sensations, e.g. of colours, tones, smells. But the most interesting side of a psychical physiology would lie in studying not the mere sympathy, but more definitely the bodily form adopted by certain mental modifications, especially the passions or emotions.
  We should have, for example, to explain the line of connection by which anger and courage are felt in the breast, the blood, the 'irritable' system, just as thinking and mental occupation are felt in the head, the centre of the 'sensible' system. We should want a more satisfactory explanation than hitherto of the most familar connections by which tears, and voice in general, with its varieties of language, laughter, sighs, with many other specializations lying in the line of pathognomy and physiognomy, are formed from their mental source. In physiology the viscera and the organs are treated merely as parts subservient to the animal organism; but they form at the same time a physical system for the expression of mental states, and in this way they get quite another interpretation.
  --
  If we look only to the spatial and material aspects of the child's existence as an embryo in its special integuments, and as connected with the mother by means of umbilical cord, placenta, etc., all that is presented to the senses and reflection are certain anatomical and physiological facts - externalities and instrumentalities in the sensible and material which are insignificant as regards the main point, the psychical relationship. What ought to be noted as regards this psychical tie are not merely the striking effects communicated to and stamped upon the child by violent emotions, injuries, etc., of the mother, but the whole psychical judgement (partition) of the underlying nature, by which the female (like the monocotyledons among vegetables) can suffer disruption in twain, so that the child has not merely got communicated to it, but has originally received morbid dispositions as well as other predispositions of shape, temper, character, talent, idiosyncrasies, etc.
  Sporadic examples and traces of this magic tie appear elsewhere in the range of self-possessed conscious life, say between friends, especially female friends with delicate nerves (a tie which may go so far as to show 'magnetic' phenomena), between husb and and wife and between members of the same family.

1f.lovecraft - At the Mountains of Madness, #Lovecraft - Poems, #unset, #Zen
   world of lurking horrors which nothing can erase from our emotions, and
   which we would refrain from sharing with mankind in general if we
  --
   accurate. It was hard work keeping our personal emotions out of this
   matterand we did not mention numbers or say exactly how we had found
  --
   emotions conveyed in the carvings I prayed that none ever might. There
   are protecting hills along the coast beyond themQueen Mary and Kaiser
  --
   form our new emotions tookjust what change of immediate objective it
   was that so sharpened our sense of expectancy. We certainly did not

1f.lovecraft - Deaf, Dumb, and Blind, #Lovecraft - Poems, #unset, #Zen
   gossip into a fantastic imagery which affects my emotions in a most
   peculiar and almost unprecedented manner.

1f.lovecraft - Ibid, #Lovecraft - Poems, #unset, #Zen
   honour which proved a fatal tax on the aged rhetoricians emotions,
   since he passed away peacefully at his home near the church of St.

1f.lovecraft - Medusas Coil, #Lovecraft - Poems, #unset, #Zen
   Marceline interrupted in a voice full of mixed emotions.
   Its you who are cheaply sentimental now! You know well that the old
  --
   earnest. Of my various emotions, curiosity gained the upper hand; and I
   nodded silently. He rose, lighting a candle on a nearby table and

1f.lovecraft - The Case of Charles Dexter Ward, #Lovecraft - Poems, #unset, #Zen
   and found that they lacked emotions to respond to it as they vaguely
   believed they ought. With Willett, especially, the capacity for

1f.lovecraft - The Disinterment, #Lovecraft - Poems, #unset, #Zen
   analyze emotions till a little later, when the full horror of my
   position burst upon me.

1f.lovecraft - The Electric Executioner, #Lovecraft - Poems, #unset, #Zen
   curious jumble of emotions, the nature of which seemed anything but
   reassuring. Hatred, fear, triumph, and fanaticism flickered compositely

1f.lovecraft - The Haunter of the Dark, #Lovecraft - Poems, #unset, #Zen
   gasped with a baffling mixture of emotions. It was a human skeleton,
   and it must have been there for a very long time. The clothing was in
  --
   abnormal imagination and unbalanced emotions. He deduced these latter
   qualities from the books, paintings, and manuscripts found in the

1f.lovecraft - The Horror in the Museum, #Lovecraft - Poems, #unset, #Zen
   incomprehensible to mankind because mixed with other emotions not of
   the world or this solar system. Into this bestial abnormality, he
  --
   that he was thinking quickly, and that of sundry conflicting emotions,
   malign triumph was getting the upper hand. His voice held a choking

1f.lovecraft - The Last Test, #Lovecraft - Poems, #unset, #Zen
   effort in concealing such emotions as he possessed. Instead, he carried
   about an insidious atmosphere of irony or amusement, accompanied at

1f.lovecraft - The Man of Stone, #Lovecraft - Poems, #unset, #Zen
   mixture of complex emotions.
   This is what we readand what the coroner read later on. The public has

1f.lovecraft - The Mound, #Lovecraft - Poems, #unset, #Zen
   whom time and satiation had blinded the primal instincts and emotions
   of self-preservation. All the members of the group before Zamacona were

1f.lovecraft - The Night Ocean, #Lovecraft - Poems, #unset, #Zen
   prisoned emotions which are hastily stifled when we would translate
   them. In dreams and visions lie the greatest creations of man, for on
  --
   Perhaps these inward emotions were only a reflection of the seas own
   mood; for although half of what we see is coloured by the
  --
   in the glow of my newly sharpened emotions. The ethereal thunderous
   light it gave was something before which all things must worship
  --
   found me. Always susceptible to morbid emotions whose dark anguish
   might be induced by things outside myself, or might spring from the

1f.lovecraft - The Shadow out of Time, #Lovecraft - Poems, #unset, #Zen
   After all, and in spite of the fancies prompted by blind emotions, were
   not most of my phenomena readily explainable? Any chance might have
  --
   blocks. I cannot describe the emotions with which I actually touchedin
   objective realitya fragment of Cyclopean masonry in every respect like
  --
   emotions about that general northeasterly region. There was horror, and
   there was curiositybut more than that, there was a persistent and

1f.lovecraft - The Shadow over Innsmouth, #Lovecraft - Poems, #unset, #Zen
   During this description I had kept a tight rein on my emotions, but my
   face must have betrayed my mounting fears. My uncle looked concerned,

1f.lovecraft - The Shunned House, #Lovecraft - Poems, #unset, #Zen
   was one of kindly and well-bred calm, whereas now a variety of emotions
   seemed struggling within him. I think, on the whole, that it was this

1f.lovecraft - The Silver Key, #Lovecraft - Poems, #unset, #Zen
   events and emotions of earthy minds were more important than the
   fantasies of rare and delicate souls. He did not dissent when they told
  --
   crudeness of their emotions, and the sameness and earthiness of their
   visions. He felt vaguely glad that all his relatives were distant and
  --
   human events and emotions debased all his high fantasy into thin-veiled
   allegory and cheap social satire. His new novels were successful as his
  --
   know why certain things made him feel certain emotions; but fancied
   that some unremembered dream must be responsible. It was as early as

1f.lovecraft - The Thing on the Doorstep, #Lovecraft - Poems, #unset, #Zen
   Chesuncook. His face was twitching with a mixture of odd emotions in
   which fear and triumph seemed to share dominion, and he looked

1f.lovecraft - The Tree on the Hill, #Lovecraft - Poems, #unset, #Zen
   disconcerting mixture of emotions. Even after I had replaced it in the
   envelope with the rest I had a morbid longing to save it and gloat over

1f.lovecraft - The Whisperer in Darkness, #Lovecraft - Poems, #unset, #Zen
   first place! But they bear me no grudge, their emotions being
   organised very differently from ours. It is their misfortune to have
  --
   The complexity of my emotions upon reading, re-reading, and pondering
   over this strange and unlooked-for letter is past adequate description.
  --
   seemed to catch certain typical emotions behind some of the speakers.
   One of the buzzing voices, for example, held an unmistakable note of

1.fs - The Driver, #Schiller - Poems, #Friedrich Schiller, #Poetry
  His daughter hears this with emotions soft,
   And with flattering accent prays she:

1.jwvg - Ganymede, #Goethe - Poems, #Johann Wolfgang von Goethe, #Poetry
  The sacred emotions
  Born of thy warmth eternal

1.nrpa - The Summary of Mahamudra, #Naropa - Poems, #unset, #Zen
  The emotions are the great wisdom.
  Like a jungle fire, they are the yogi's helpers.

1.pbs - Alastor - or, the Spirit of Solitude, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  Note by Mrs. Shelley: 'Alastor is written in a very different tone from Queen Mab. In the latter, Shelley poured out all the cherished speculations of his youth -- all the irrepressible emotions of sympathy, censure, and hope, to which the present suffering, and what he considers the proper destiny, of his fellow-creatures, gave birth. Alastor, on the contrary, contains an individual interest only. A very few years, with their attendant events, had checked the ardour of Shelley's hopes, though he still thought them well grounded, and that to advance their fulfilment was the noblest task man could achieve.
  This is neither the time nor the place to speak of the misfortunes that chequered his life. It will be sufficient to say that, in all he did, he at the time of doing it believed himself justified to his own conscience; while the various ills of poverty and loss of friends brought home to him the sad realities of life. Physical suffering had also considerable influence in causing him to turn his eyes inward; inclining him rather to brood over the thoughts and emotions of his own soul than to glance abroad, and to make, as in Queen Mab, the whole universe the object and subject of his song. In the Spring of 1815 an eminent physician pronounced that he was dying rapidly of a consumption; abscesses were formed on his lungs, and he suffered acute spasms. suddenly a complete change took place; and, though through life he was a martyr to pain and debility, every symptom of pulmonary disease vanished. His nerves, which nature had formed sensitive to an unexampled degree, were rendered still more susceptible by the state of his health.
  As soon as the peace of 1814 had opened the Continent, he went abroad. He visited some of the more magnificent scenes of Switzerland, and returned to England from Lucerne, by the Reuss and the Rhine. The river-navigation enchanted him. In his favourite poem of Thalaba, his imagination had been excited by a description of such a voyage. In the summer of 1815, after a tour along the southern coast of Devonshire and a visit to Clifton, he rented a house on Bishopgate Heath, on the borders of Windsor Forest, where he enjoyed several months of comparative health and tranquil happiness. The later summer months were warm and dry. Accompanied by a few friends, he visited the source of the Thames, making a voyage in a wherry from Winsdor to Crickdale. His beautiful stanzas in the churchyard of Lechlade were written on that occasion. Alastor was composed on his return. He spent his days under the oak-shades of Windsor Great Park; and the magnificent woodland was a fitting study to inspire the various descriptions of forest-scenery we find in the poem.
  None of Shelley's poems is more characteristic than this. The solemn spirit that reigns throughout, the worship of the majesty of nature, the broodings of a poet's heart in solitude -- the mingling of the exulting joy which the various aspects of the visible universe inspires with the sad and struggling pangs which human passion imparts -- give a touching interest to the whole. The death which he had often contemplated during the last months as certain and near he here represented in such colours as had, in his lonely musings, soothed his soul to peace. The versification sustains the solemn spirit which breathes throughout: it is peculiarly melodious. The poem ought rather to be considered didactic than narrative: it was the outpouring of his own emotions, embodied in the purest form he could conceive, painted in the ideal hues which his brilliant imagination inspired, and softened by the recent anticipation of death.'
  
1.pbs - Ginevra, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  Tempers the deep emotions of the time
  To spirits cradled in a sunny clime:--

1.pbs - Prometheus Unbound, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  Looking emotions once they feared to feel,
  And changed to all which once they dared not be,

1.pbs - Rosalind and Helen - a Modern Eclogue, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
     As the swift emotions went and came
     Through the veins of each united frame.
  --
     We lay, till new emotions came,
     Which seemed to make each mortal frame
  --
  Note by Mrs. Shelley: 'Rosalind and Helen was begun at Marlow, and thrown aside -- till I found it; and, at my request, it was completed. Shelley had no care for any of his poems that did not emanate from the depths of his mind and develop some high or abstruse truth. When he does touch on human life and the human heart, no pictures can be more faithful, more delicate, more subtle, or more pathetic. He never mentioned Love but he shed a grace borrowed from his own nature, that scarcely any other poet has bestowed, on that passion. When he spoke of it as the law of life, which inasmuch as we rebel against we err and injure ourselves and others, he promulgated that which he considered an irrefragable truth. In his eyes it was the essence of our being, and all woe and pain arose from the war made against it by selfishness, or insensibility, or mistake. By reverting in his mind to this first principle, he discovered the source of many emotions, and could disclose the secrets of all hearts; and his delineations of passion and emotion touch the finest chords of our nature.
  Rosalind and Helen was finished during the summer of 1818, while we were at the baths of Lucca.'

1.pbs - Scenes From The Faust Of Goethe, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  To calm the deep emotions of his breast.
  THE LORD:

1.pbs - The Boat On The Serchio, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
  If I can guess a boats emotions;
  And how we ought, two hours before,

1.pbs - The Revolt Of Islam - Canto I-XII, #Shelley - Poems, #Percy Bysshe Shelley, #Fiction
      Shall soon partake our high emotions:
     Kings shall turn pale! Almighty Fear

1.rb - Paracelsus - Part II - Paracelsus Attains, #Browning - Poems, #Robert Browning, #Poetry
  All soft emotions, from the turbulent stir
  Within a heart fed with desires like mine,

1.rb - Pauline, A Fragment of a Question, #Browning - Poems, #Robert Browning, #Poetry
  Seeing we know emotions strange by it,
  Not else to be revealed,) is like a voice,

1.ww - Book Eighth- Retrospect--Love Of Nature Leading To Love Of Man, #Wordsworth - Poems, #unset, #Zen
  My Song! those high emotions which thy voice
  Has heretofore made known; that bursting forth

1.ww - Book Ninth [Residence in France], #unset, #Arthur C Clarke, #Fiction
  And public persons, and emotions wrought
  Within the breast, as ever-varying winds

1.ww - Book Tenth {Residence in France continued], #Wordsworth - Poems, #unset, #Zen
  What, then, were my emotions, when in arms
  Britain put forth her free-born strength in league,

1.ww - The Recluse - Book First, #Wordsworth - Poems, #unset, #Zen
  --To these emotions, whencesoe'er they come,
  Whether from breath of outward circumstance,

2.01 - Indeterminates, Cosmic Determinations and the Indeterminable, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  But an approach from the material end of Existence cannot give us any certitude of validity for this hypothesis or for that matter for any other explanation of Nature and her procedure: the veil cast by the original Inconscience is too thick for the Mind to pierce and it is behind this veil that is hidden the secret origination of what is manifested; there are seated the truths and powers underlying the phenomena and processes that appear to us in the material front of Nature. To know with greater certitude we must follow the curve of evolving consciousness until it arrives at a height and largeness of self-enlightenment in which the primal secret is self-discovered; for presumably it must evolve, must eventually bring out what was held from the beginning by the occult original Consciousness in things of which it is a gradual manifestation. In Life it would be clearly hopeless to seek for the truth; for Life begins with a formulation in which consciousness is still submental and therefore to us as mental beings appears as inconscient or at most subconscious, and our own investigation into this stage of life studying it from outside cannot be more fruitful of the secret truth than our examination of Matter. Even when mind develops in life, its first functional aspect is a mentality involved in action, in vital and physical needs and preoccupations, in impulses, desires, sensations, emotions, unable to stand back from these things and observe and know them. In the human mind there is the first hope of understanding, discovery, a free comprehension; here we might seem to be coming to the possibility of self-knowledge and world-knowledge. But in fact our mind can at first only observe facts and processes and for the rest it has to make deductions and inferences, to construct hypotheses, to reason, to speculate.
  In order to discover the secret of Consciousness it would have to know itself and determine the reality of its own being and process; but as in animal life the emerging Consciousness is involved in vital action and movement, so in the human being mind-consciousness is involved in its own whirl of thoughts, an activity in which it is carried on without rest and in which its very reasonings and speculations are determined in their tendency, trend, conditions by its own temperament, mental turn, past formation and line of energy, inclination, preference, an inborn natural selection, - we do not freely determine our thinking according to the truth of things, it is determined for us by our nature. We can indeed stand back with a certain detachment and observe the workings of the mental Energy in us; but it is still only its process that we see and not any original source of our mental determinations: we can build theories and hypotheses of the process of Mind, but a veil is still there over the inner secret of ourselves, our consciousness, our total nature.

2.01 - The Object of Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  6:The traditional Way of Knowledge proceeds by elimination and rejects successively the body, the life, the senses, the heart, the very thought in order to merge into the quiescent Self or supreme Nihil or indefinite Absolute. 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.
  7:Behind the traditional way of Knowledge, justifying its thought-process of elimination and withdrawal, stands an overmastering spiritual experience. Deep, intense, convincing, common to all who have overstepped a certain limit of the active mind-belt into the horizonless inner space, this is the great experience of liberation, the consciousness of something within us that is behind and outside of the universe and all its forms, interests, aims, events and happenings, calm, untouched, unconcerned, illimitable, immobile, free, the uplook to something above us indescribable and unseizable into which by abolition of our personality we call enter, the presence of an omnipresent eternal witness Purusha, the sense of an Infinity or a Timelessness that looks down on us from an august negation of all our existence and is alone the one thing Real. This experience is the highest sublimation of spiritualised mind looking resolutely beyond its own existence. No one who has not passed through this liberation can be entirely free from the mind arid its meshes, but one is not compelled to linger in this experience for ever. Great as it is, it is only the Mind's overwhelming experience of what is beyond itself and all it can conceive. It is a supreme negative experience, but beyond it is all the tremendous light of an infinite Consciousness, an illimitable Knowledge, an affirmative absolute Presence.

2.01 - The Preparatory Renunciation, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  Of all renunciations, the most natural, so to say, is that of the Bhakti-Yogi. Here, there is no violence, nothing to give up, nothing to tear off, as it were, from ourselves, nothing from which we have violently to separate ourselves; the Bhaktas renunciation is easy, smooth, flowing, and as natural as the things around us. We see the manifestation of this sort of renunciation, although more or less in the form of caricatures, every day around us. A man begins to love a woman; after a while he loves another, and the first woman he lets go. She drops out of his mind smoothly, gently, without his feeling the want of her at all. A woman loves .a man; she then begins to love another man, and the first one drops off from her mind quite naturally. A man loves his own city, then he begins to love his country; and the intense love for his little city drops off smoothly, naturally. Again, a man learns to love the whole world; his love for his country, his intense, fanatical patriotism drops off without hurting him, without any manifestation of violence. An uncultured man loves the pleasures of the senses intensely; as he becomes cultured, he begins to love intellectual pleasures, and his sense-enjoyments become less and less. No man can enjoy a meal with the same gusto or pleasure as a dog or a wolf; but those pleasures which a man gets from intellectual experiences and achievements, the dog can never enjoy. At first, pleasure, is in association with the lower senses; but as soon as an animal reaches a higher plane of existence, the lower kind of pleasures becomes less intense. In human society, the nearer the man is to the animal, the stronger is his pleasure in the senses; and the higher and the more cultured the man is, the greater is his pleasure in intellectual. and such other finer pursuits. So, when a man gets even higher than the plane of the intellect, higher than that of mere thought, when he gets to the plane of spirituality and of divine inspiration, he finds there a state of bliss, compared with which all the pleasures of the senses, or even of the intellect, are as nothing. When the moon shines brightly, all the stars become dim; and when the sun shines, the moon herself becomes dim. The renunciation necessary for the attainment of Bhakti is not obtained by killing anything, but just comes, in as naturally as in the presence of an increasingly stronger light, the less intense ones become dimmer and dimmer until they vanish away completely. So this love of the pleasures of the senses and of the intellect js all made dim and thrown aside and cast into the shade by the love of God Himself. That love of God grows and assumes a form which, is called Para-Bhakti, or supreme devotion. Forms vanish, rituals flyaway, books are superseded, images, temples, churches, religions and sects, countries and nationalitiesall these little limitations, and bondages fall off by their own nature from him who knows this love of God. Nothing remains to bind him or fetter his freedom. A ship, all of a sudden, comes near a .magnetic rock; and its iron bolts and bars are all attracted and drawn out, and the planks get loosened and freely float on the water. Divine grace thus loosens the binding bolts and bars of the soul, and it becomes free. So in this renunciation, auxiliary to devotion, there is no harshness, no dryness, no struggle, nor repression or suppression. The Bhakta has not to suppress any single one of his emotions, he only strives to intensify them and direct them to God.

2.01 - The Therapeutic value of Abreaction, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  complex of ideas and emotions which may be likened to a psychic wound.
  Everything that touches this complex, however slightly, excites a

2.02 - Habit 2 Begin with the End in Mind, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
  The script was very independent and nationalistic, and it aroused deep emotions in the people. But it was also very foolish, and Sadat knew it. It ignored the perilous, highly interdependent reality of the situation.
  So he rescripted himself. It was a process he had learned when he was a young man imprisoned in
  --
  A personal mission statement based on correct principles becomes the same kind of standard for an individual. It becomes a personal constitution, the basis for making major, life-directing decisions, the basis for making daily decisions in the midst of the circumstances and emotions that affect our lives. It empowers individuals with the same timeless strength in the midst of change.
  People can't live with change if there's not a changeless core inside them. The key to the ability to change is a changeless sense of who you are, what you are about and what you value.
  --
  Any behavior that they consider improper threatens their security. They become upset, guided by the emotions of the moment, spontaneously reacting to the immediate concern rather than the long-term growth and development of the child. They may overreact and punish out of bad temper. They tend to love their children conditionally, making them emotionally dependent or counterdependent and rebellious.
  Money Centeredness. Another logical and extremely common center to people's lives is making money. Economic security is basic to one's opportunity to do much in any other dimension. In a hierarchy or continuum of needs, physical survival and financial security comes first. Other needs are not even activated until that basic need is satisfied, at least minimally.
  --
  Expand your mind. Visualize in rich detail. Involve as many emotions and feelings as possible.
  Involve as many of the senses as you can.

2.02 - Indra, Giver of Light, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  Right thoughts, right sensibilities, - this is the full sense of the word sumati; for the Vedic mati includes not only the thinking, but also the emotional parts of mentality. Sumati is a light in the thoughts; it is also a bright gladness and kindness in the soul. But in this passage the stress of the sense is upon right thought and not on the emotions. It is necessary, however, that the progress
   in right thinking should commence in the field of consciousness already attained; there must not be flashes and dazzling manifestations which by going beyond our powers elude expression in right form and confuse the receptive mind. Indra must be not only illuminer, but a fashioner of right thought-formations, surupakr.tnu.

2.02 - Meeting With the Goddess, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  or of the feminine principle. The repression of the emotions and feelings
  103

2.02 - On Letters, #Evening Talks With Sri Aurobindo, #unset, #Zen
   What is ordinarily known as sex-attraction is mainly a pull on the vital and physical planes between man and woman. This attraction, generally, gets mixed up with emotions and sentiments and is almost always mistaken for love, or psychic relation.
   For those who want to give up ordinary life altogether, that is to say, for Sannyasins, etc., marriage in the ordinary sense is out of the question. Because marriage is the one thing that strongly fixes down a person to life. Woman by nature has the strongest tendency to stick to life. She, generally, pulls down the man and fixes him to life. This is especially intended by Nature for the continuance of the race and life.
  --
   As I said, the psychic being is behind the emotional being in the heart, and when it is awakened it throws out the dross from the emotional being and makes it free from sentimentalism and the lower play of vital emotions. But that is not the dryness of the mind, nor the exaggeration of the vital feelings, it gives the just touch to each emotion.
   Disciple: Could one say that in the planes of consciousness above the mind all is the same the psychic being and the Atman, etc.?

2.02 - The Ishavasyopanishad with a commentary in English, #Isha Upanishad, #unset, #Zen
  & pain, good and evil in so many ounces & pounds; human feelings, abstract emotions are elusive and variable from moment
  to moment. Utilitarianism with all its appearance of extreme

2.03 - Indra and the Thought-Forces, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  Vedic psychology is not restricted to the seat of the emotions; it includes all that large tract of spontaneous mentality, nearest to the subconscient in us, out of which rise the sensations, emotions, instincts, impulses and all those intuitions and inspirations
  Also found in the form br.h (Brihaspati, Brahmanaspati); and there seem to have been older forms, br.han and brahan. It is from brahan (gen. brahnas) that, in all probability, we have the Greek phren, phrenos, signifying mind.
  --
  Thought-Powers; but because of the defect in his sacrifice he had been met midway by the Mighty One as by an enemy and only after fear and strong suffering had his eyes been opened and his soul surrendered. Still vibrating with the emotions of that experience, he has been compelled to renounce the activities which he had so puissantly prepared. Now he offers the sacrifice again to the Maruts, but couples with that brilliant Name the more puissant godhead of Indra. Let the Maruts then bear no wrath for the interrupted sacrifice but accept this new and more justly guided action.
  Agastya turns, in the two closing verses, from the Maruts to

2.03 - Karmayogin A Commentary on the Isha Upanishad, #Isha Upanishad, #unset, #Zen
  in whatever form appeals most to the spiritual emotions of His
  devotee. But the Karmayogin should devote himself to those
  --
  most powerful and fundamental of emotions, - so powerful
  as to persistently outlast all the pain and struggle which the
  --
  clinging to life, it develops psychically in the emotions of love
  and joy, and culminates spiritually in the delight of our psychical personality in contact with or entering into the impersonal

2.03 - The Naturalness of Bhakti-Yoga and its Central Secret, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  In Bhakti-Yoga the central secret is, therefore, to know that the various passions, and feelings, and emotions in the human heart are not wrong in themselves; only they have to be carefully controlled and given a higher and higher direction, until they attain the very highest condition of excellence.
  The highest direction is that which takes us to God; every other direction is lower. We find that pleasures and pains are very common and oft-recurring feelings in our lives. When a man feels pain, because he has not wealth or some such worldly thing, he is giving a wrong direction to the feeling.

2.03 - The Purified Understanding, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The first necessity of preparation is the purifying of all the members of our being; especially, for the path of knowledge, the purification of the understanding, the key that shall open the door of Truth; and a purified understanding is hardly possible without the purification of the other members. An unpurified heart, an unpurified sense, an unpurified life confuse the understanding, disturb its data, distort its conclusions, darken its seeing, misapply its knowledge; an unpurified physical system clogs or chokes up its action. There must be an integral purity. Here also there is an interdependence; for the purification of each member of our being profits by the clarifying of every other, the progressive tranquillisation of the emotional heart helping for instance the purification of the understanding while equally a purified understanding imposes calm and light on the turbid and darkened workings of the yet impure emotions. It may even be said that while each member of our being has its own proper principles of purification, yet it is the purified understanding that in man is the most potent cleanser of his turbid and disordered being and most sovereignly imposes their right working on his other members. Knowledge, says the Gita, is the sovereign purity; light is the source of all clearness and harmony even as the darkness of ignorance is the cause of all our stumblings. Love, for example, is the purifier of the heart and by reducing all our emotions into terms of divine love the heart is perfected and fulfilled; yet love itself needs to be clarified by divine knowledge. The heart's love of God may be blind, narrow and ignorant and lead to fanaticism and obscurantism; it may, even when otherwise pure, limit our perfection by refusing to see Him except in a limited personality and by recoiling from the true and infinite vision. The heart's love of man may equally lead to distortions and exaggerations in feeling, action and knowledge which have to be corrected and prevented by the purification of the understanding.
  We must, however, consider deeply and clearly what we mean by the understanding and by its purification. We use the word as the nearest equivalent we can get in the English tongue to the Sanskrit philosophical term buddhi; therefore we exclude from it the action of the sense mind which merely consists of the recording of perceptions of all kinds without distinction whether they be right or wrong, true or mere illusory phenomena, penetrating or superficial. We exclude that mass of confused conception which is merely a rendering of these perceptions and is equally void of the higher principle of judgment and discrimination. Nor can we include that constant leaping current of habitual thought which does duty for understanding in the mind of the average unthinking man, but is only a constant repetition of habitual associations, desires, prejudices, prejudgments, received or inherited preferences, even though it may constantly enrich itself by a fresh stock of concepts streaming in from the environment and admitted without the challenge of the sovereign discriminating reason. Undoubtedly this is a sort of understanding which has been very useful in, the development of man from the animal; but it is only one remove above the animal mind; it is a half-animal reason subservient to habit, to desire and the senses and is of no avail in the search whether for scientific or philosophical or, spiritual knowledge. We have to go beyond it; its purification can only be effected either by dismissing or silencing it altogether or by transmuting it into the true understanding.
  --
  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 mastery299 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.
  The second cause of impurity in the understanding is the illusion of the senses and the intermiscence of the sense-mind in the thinking functions. No knowledge can be true knowledge which subjects itself to the senses or uses them otherwise than as first indices whose data have constantly to be corrected and overpassed. The beginning of Science is the examination of the truths of the world-force that underlie its apparent workings such as our senses represent them to be; the beginning of philosophy is the examination of the principles of things which the senses mistranslate to us; the beginning of spiritual knowledge is the refusal to accept the limitations of the sense-life or to take the visible and sensible as anything more than phenomenon of the Reality.

2.03 - The Pyx, #Hymn of the Universe, #Pierre Teilhard de Chardin, #Christianity
  unable to distinguish where human emotions end
  and adoration begins.

2.04 - Agni, the Illumined Will, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
   enjoying, purifying, preparing, assimilating, forming, he rises upwards always and transfigures his powers into the Maruts, the energies of Mind. Our passions and obscure emotions are the smoke of Agni's burning. All our nervous forces are assured of their action only by his support.
  If he is the Will in our nervous being and purifies it by action, he is also the Will in the mind and clarifies it by aspiration. When he enters into the intellect, he is drawing near to his divine birthplace and home. He leads the thoughts towards effective power; he leads the active energies towards light.

2.06 - The Synthesis of the Disciplines of Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The Soul identifies itself with this mental dynamo or station and says "I am this mind." And since the mind is absorbed in the bodily life, it thinks "I am a mind in a living body" or, still more commonly, "I am a body which lives and thinks." It identifies itself with the thoughts, emotions, sensations of the embodied mind and imagines that because when the body is dissolved all this will dissolve, itself also will cease to exist. Or if it becomes conscious of the current of persistence of mental personality, it thinks of itself as a mental soul occupying the body whether once or repeatedly and returning from earthly living to mental worlds beyond; the persistence of this mental being mentally enjoying or suffering sometimes in the body, sometimes on the mental or vital plane of Nature it calls its immortal existence. Or else, because the mind is a principle of light and knowledge, however imperfect, and can have some notion of what is beyond it, it sees the possibility of a dissolution of the mental being into that which is beyond, some Void or some eternal Existence, and it says, "There I, the mental soul, cease to be." Such dissolution it dreads or desires, denies or affirms according to its measure of attachment to or repulsion from this present play of embodied mind and vitality.
  Now, all this is a mixture of truth and falsehood. Mind, Life, Matter exist and mental, vital, physical individualisation exists as facts in Nature, but the identification of the soul with these things is a false identification. Mind, Life and Matter are ourselves only in this sense that they are principles of being which the true self has evolved by the meeting and interaction of Soul and Nature in order to express a form of its one existence as the Cosmos. Individual mind, life and body are a play of these principles which is set up in the commerce of Soul and Nature as a means for the expression of that multiplicity of itself of which the one Existence is eternally capable and which it holds eternally involved in its unity. Individual mind, life and body are forms of ourselves in so far as we are centres of the multiplicity of the One; universal Mind, Life and Body are also forms of our self, because we are that One in our being. But the self is more than universal or individual mind, life and body and when we limit ourselves by identification with these things, we found our knowledge on a falsehood, we falsify our determining view and our practical experience not only of our self-being but of our cosmic existence and of our individual activities.

2.06 - The Wand, #Liber ABA, #Aleister Crowley, #Philosophy
  91:The majority of people will find most trouble with the emotions, and thoughts which excite them.
  92:But is is both possible and necessary not merely to suppress the emotions, but to turn them into faithful servants. Thus the emotion of anger is occasionally useful against that portion of the brain whose slackness vitiates the control.
  93:If there is one emotion which is never useful, it is pride; for this reason, that it is bound up entirely with the Ego... No, there is no use for pride!

2.08 - The Release from the Heart and the Mind, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Therefore the mental Purusha has to separate himself from association and self-identification with this desire-mind. He has to say "I am not this thing that struggles and suffers, grieves and rejoices, loves and hates, hopes and is baffied, is angry and afraid and cheerful and depressed, a thing of vital moods and emotional passions. All these are merely workings and habits of prakriti in the sensational and emotional mind." The mind then draws back from its emotions and becomes with these, as with the bodily movements and experiences, the observer or witness. There is again an inner cleavage. There is this emotional mind in which these moods and passions continue to occur according to the habit of the modes of Nature and there is the observing mind which sees them, studies and understands but is detached from them. It observes them as if in a sort of action and play on a mental stage of personages other than itself, at first with interest and a habit of relapse into identification, then with entire calm and detachment, and, finally, attaining not only to calm but to the pure delight of its own silent existence, with a smile at their unreality as at the imaginary joys and sorrows of a child who is playing and loses himself in the play. Secondly, it becomes aware of itself as master of the sanction who by his withdrawal of sanction can make this play to cease. When the sanction is withdrawn, another significant phenomenon takes place; the emotional mind becomes normally calm and pure and free from these reactions, and even when they come, they no longer rise from within but seem to fall oil it as impressions from outside to which its fibres are still able to respond; but this habit of response dies away and the emotional mind is in time entirely liberated from the passions which it has renounced. Hope and fear, joy and grief, liking and disliking, attraction and repulsion, content and discontent, gladness and depression, horror and wrath and fear and disgust and shame and the passions of love and hatred fall away from the liberated psychic being.
  What takes their place ? It may be, if we will, an entire calm, silence and indifference. But although this is a stage through which the soul has usually to pass, it is not the final aim we have placed before us. Therefore the Purusha becomes also the master who wills and whose will it is to replace wrong by right enjoyment of the psychic existence. What he wills. Nature executes. What was fabric-stuff of desire and passion, is turned into reality of pure, equal and calmly intense love and joy and oneness. The real soul emerges and takes the place left vacant by the desire-mind. The cleansed and emptied cup is filled with the wine of divine love and delight and no longer with the sweet and bitter poison of passion. The passions, even the passion for good, misrepresent the divine nature. The passion of pity with its impure elements of physical repulsion and emotional inability to bear the suffering of others has to be rejected and replaced by the higher divine compassion which sees, understands, accepts the burden of others and is strong to help and heal, not with self-will and revolt against the suffering in the world and with ignorant accusation of the law of things and their source, but with light and knowledge and as an instrument of the Divine in its emergence. So too the love that desires and grasps and is troubled with joy and shaken with grief must be rejected for the equal, all-embracing love that is free from these things and has no dependence upon circumstances and is not modified by response or absence of response. So we shall deal with all the movements of the soul; but of these things we shall speak farther when we consider the Yoga of self-perfection.
  --
  The desire-mind must also be rejected from the instrument of thought and this is best done by the detachment of the Purusha from thought and opinion itself. Of this we have already had occasion to speak when we considered in what consists the integral purification of the being. For all this movement of knowledge which we are describing is a method of purification and liberation whereby entire and final self-knowledge becomes possible, a progressive self-knowledge being itself the instrument of the purification and liberation. The method with the thought-mind will be the same as with all the rest of the being. The Purusha, having used the thought-mind for release from identification with the life and body and with the mind of desire and sensations and emotions, will turn round upon the thought-mind Itself and will say "This too I am not; I am not the thought or the thinker; all these ideas, opinions, speculations, strivings of the intellect, its predilections, preferences, dogmas, doubts, self-corrections are not myself; all this is only a working of prakriti which takes place in the thought-mind." Thus a division is created between the mind that thinks and wills and the mind that observes and the Purusha becomes the witness only; he sees, he understands the process and laws of his thought, but detaches himself from it. Then as the master of the sanction he withdraws his past sanction from the tangle of the mental undercurrent and the reasoning intellect and causes both to cease from their importunities. He becomes liberated from subjection to the thinking mind and capable of the utter silence.
  For perfection there is necessary also the resumption by the Purusha of his position as the lord of his Nature and the will to replace the mere mental undercurrent and intellect by the truth-conscious thought that lightens from above. But the silence is necessary; in the silence and not in the thought we shall find the Self, we shall become aware of it, not merely conceive it, and we shall withdraw out of the mental Purusha into that which is the source of the mind. But for this withdrawal a final liberation is needed, the release from the ego-sense in the mind.

2.08 - The Sword, #Liber ABA, #Aleister Crowley, #Philosophy
  One may now go on to consider the use of the Sword in purifying emotions into perceptions.
  It was the function of the Cup to interpret the perceptions by the tendencies; the Sword frees the perceptions from the Web of emotion.
  The perceptions are meaningless in themselves; but the emotions are worse, for they delude their victim into supposing them significant and true.
  Every emotion is an obsession; the most horrible of blasphemies is to attri bute any emotion to God in the macrocosm, or to the pure soul in the microcosm.
  --
  It is a notorious fact that it is practically impossible to get a reliable description of what occurs at a spiritualistic sance; the emotions cloud the vision.
  Only in the absolute calm of the laboratory, where the observer is perfectly indifferent to what may happen, only concerned to observe exactly what that happening is, to measure and to weigh it by means of instruments incapable of emotion, can one even begin to hope for a truthful record of events. Even the common physical bases of emotion, the senses of pleasure and pain, lead the observer infallibly to err. This though they be not sufficiently excited to disturb his mind.
  --
  Similar studies in literature and philosophy will lead to similar results. But do not let him neglect the analysis of his own emotions; for until these are overcome he will be incapable of judging others.
  This analysis may be carried out in various ways; one is the materialistic way. For examplke, if oppressed by nightmare, let him explain:

2.09 - Human representations of the Divine Ideal of Love, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  All rivers flow into the ocean. Even the drop of water coming down from the mountain-side cannot stop its course after reaching a brook or a river, however big it may be; at last even that drop somehow does find its way to the ocean. God is the one goal of all our passions and emotions. If you want to be angry, be angry with Him. Chide your Beloved, chide your Friend. Whom else can you safely chide? Mortal man will not patiently put up with your anger; there will be a reaction. If you are angry with me, I am sure quickly to react, because I cannot patiently put up with your anger. Say unto the Beloved, Why do You not come to me: why do You leave me thus alone? Where is there any enjoyment but in Him? What enjoyment can there be in little clods of earth? It is the crystallised essence of infinite enjoyment that we have to seek, and that is in God. Let all our passions and emotions go up unto Him. They are meant for Him, for if they miss their mark and go lower, they become vile; and when they go straight to the mark, to the Lord, even the lowest of them becomes transfigured; all the energies of the human body and mind, howsoever they may express themselves, have the Lord as their one goal, as their Ekyana. All loves and all passions of the human heart must go to God. He is the Beloved; whom else can this heart love? He is the most beautiful, the most sublime. He is beauty itself, sublimity itself. Who in this universe is more beautiful than He? Who in this universe is more fit to become the husb and than He? Who in this universe is fitter to be loved than He? So let Him be the husband, let Him be the Beloved. Often it so happens that divine lovers who sing of this divine love accept the language of human love in all its aspects as adequate to describe it. Fools do not under-stand this; they never will. They look at it only with the physical eye. They do not understand the mad throes of this spiritual love. How can they? For one kiss of Thy lips, O Beloved!
  One who has been kissed by Thee, has his thirst for Thee increasing for ever, all his sorrows vanish, and he forgets all things except Thee alone. Aspire after that kiss of the Beloved, that touch of His lips which makes the Bhakta mad, which makes of man a god. To him, who has been blessed with such a kiss, the whole of nature changes, worlds vanish, suns and moons die out, and the universe itself melts away into that one infinite ocean of love. That is the perfection of the madness of love. Aye; the true spiritual lover does not rest even there; even the love of husb and and wife is not mad enough for him. The Bhaktas take up also the idea of illegitimate love, because it is so strong; the impropriety of it is not at all the thing they have in view. The nature of this love is such that the more obstructions there are for its free play, the more passionate it becomes. The love between husb and and wife is smooth, there are no obstructions there.

2.10 - Knowledge by Identity and Separative Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  It is evident that our state on the surface is indeed a state of knowledge, so far as it goes, but a limited knowledge enveloped and invaded by ignorance and, to a very large extent, by reason of its limitation, itself a kind of ignorance, at best a mixed knowledge-ignorance. It could not be otherwise since our awareness of the world is born of a separative and surface observation with only an indirect means of cognition at its disposal; our knowledge of ourselves, though more direct, is stultified by its restriction to the surface of our being, by an ignorance of our true self, the true sources of our nature, the true motive-forces of our action. It is quite evident that we know ourselves with only a superficial knowledge, - the sources of our consciousness and thought are a mystery; the true nature of our mind, emotions, sensations is a mystery; our cause of being and our end of being, the significance of our life and its activities are a mystery: this could not be if we had a real self-knowledge and a real world-knowledge.
  If we look for the reason of this limitation and imperfection, we shall find first that it is because we are concentrated on our surface; the depths of self, the secrets of our total nature are shut away from us behind a wall created by our externalising consciousness - or created for it so that it can pursue its activity of ego-centric individualisation of the mind, life and body uninvaded by the deeper and wider truth of our larger existence: through this wall we can look into our inner self and reality only through crevices and portholes and we see little there but a mysterious dimness. At the same time our consciousness has to defend its ego-centric individualisation, not only against its own deeper self of oneness and infinity, but against the cosmic

2.10 - The Vision of the World-Spirit - Time the Destroyer, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Titans, who is the cyclone and the fire and the earthquake and pain and famine and revolution and ruin and the swallowing ocean. And it is this last aspect of him which he puts forward at the moment. It is an aspect from which the mind in men willingly turns away and ostrich-like hides its head so that perchance, not seeing, it may not be seen by the Terrible. The weakness of the human heart wants only fair and comforting truths or in their absence pleasant fables; it will not have the truth in its entirety because there there is much that is not clear and pleasant and comfortable, but hard to understand and harder to bear. The raw religionist, the superficial optimistic thinker, the sentimental idealist, the man at the mercy of his sensations and emotions agree in twisting away from the sterner conclusions, the harsher and fiercer aspects of universal existence. Indian religion has been ignorantly reproached for not sharing in this general game of hiding, because on the contrary it has built and placed before it the terrible as well as the sweet and beautiful symbols of the Godhead. But it is the depth and largeness of its long thought and spiritual experience that prevent it from feeling or from giving countenance to these feeble shrinkings.
  Indian spirituality knows that God is Love and Peace and calm Eternity, - the Gita which presents us with these terrible images, speaks of the Godhead who embodies himself in them as the lover and friend of all creatures. But there is too the sterner aspect of his divine government of the world which meets us from the beginning, the aspect of destruction, and to ignore it is to miss the full reality of the divine Love and Peace and Calm and Eternity and even to throw on it an aspect of partiality and illusion, because the comforting exclusive form in which it is put is not borne out by the nature of the world in which we live. This world of our battle and labour is a fierce dangerous destructive devouring world in which life exists precariously and the soul and body of man move among enormous perils, a world in which by every step forward, whether we will it or no, something is crushed and broken, in which every breath of life is a breath too of death. To put away the responsibility for all that seems to us evil or terrible on the shoulders of a semi-omnipotent Devil,

2.1.1 - The Nature of the Vital, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  What you have to aspire for and bring down in you is the peace of the Mothers consciousness. Peace, calm, equanimity in the emotional being and the rest of the vital especiallyit is that which will purify the emotions and deliver the vital.
  ***

2.1.2 - The Vital and Other Levels of Being, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  The ordinary human emotions, good and bad, are all of them vital movements. It is only the psychic feelings that come from the deeper heart within which are not vital.
  ***

2.1.3.2 - Study, #On Education, #The Mother, #Integral Yoga
  Mother, a free, quiet, silent mind is such a nice thing; I would like to have more of that. I want to be free from the constant whirlwinds of thoughts and emotions within me, tossing me like a toy.
  It comes progressively.

2.13 - Exclusive Concentration of Consciousness-Force and the Ignorance, #The Life Divine, #Sri Aurobindo, #Integral Yoga
   is not his inner self, but only a sum of apparent continuous movement of consciousness and energy in past, present and future to which we give this name. It is this that in appearance does all the works of the man, thinks all his thoughts, feels all his emotions. This energy is a movement of Consciousness-Force concentrated on a temporal stream of inward and outward workings. But we know that behind this stream of energy there is a whole sea of consciousness which is aware of the stream, but of which the stream is unaware; for this sum of surface energy is a selection, an outcome from all the rest that is invisible. That sea is the subliminal self, the superconscient, the subconscient, the intraconscient and circumconscient being, and holding it all together the soul, the psychic entity. The stream is the natural, the superficial man. In this superficial man Tapas, the being's dynamic force of consciousness, is concentrated on the surface in a certain mass of superficial workings; all the rest of itself it has put behind and may be vaguely aware of it there in the unformulated back of its conscious existence, but is not aware of it in this superficial absorbed movement in front. It is not precisely, at any rate in that back or in the depths, ignorant of itself in any essential sense of the word, but for the purposes of its superficial movement and within that movement only it is oblivious of its real, its greater self, by absorption, by exclusive concentration on what it is superficially doing. Yet it is really the hidden sea and not the superficial stream which is doing all the action: it is the sea that is the source of this movement, not the conscious wave it throws up, whatever the consciousness of the wave, absorbed in its movement, living in that, seeing nothing else but that, may think about the matter. And that sea, the real self, the integral conscious being, the integral force of being, is not ignorant; even the wave is not essentially ignorant,
  - for it contains within itself all the consciousness it has forgotten and but for that it could not act or endure at all, - but it is self-oblivious, absorbed in its own movement, too absorbed to note anything else than the movement while that continues to preoccupy it. A limited practical self-oblivion, not an essential and binding self-ignorance, is the nature of this exclusive

2.13 - On Psychology, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Disciple: Yesterday there was some talk about the distinction between feelings and emotions. emotions are those feelings which require the process of thought.
   Sri Aurobindo: Your distinction is at least fifty-year-old psychology! Nowadays they don't make any distinction. Formerly, they used to lay stress on mental classification, they used to subdivide and analyse all mental functions. But nowadays they deal, or try to deal at any rate, with the fundamentals. And so they now say that 'feelings' and ' emotions' used in the ordinary sense are the same thing. If you use 'feelings' in the wider sense it may include ' emotions'. But that is not the sense in which it is ordinarily used.
  --
   Sri Aurobindo: Yes, and without proclaiming aloud that they are the highest in the scale of creation because they do it. It is the same animal nature; what happens in man's case is that he raises it up to the mental level and there weaves all kinds of things around it thoughts, emotions, ideals, etc. and they justify to his mind the vital-animal nature.
   Disciple: The Gita says dhyyato viayn... saga by thinking about objects of enjoyment attachment for them is born. There it is clear that attachment is due to thinking.
   Sri Aurobindo: I don't think that the Gita, strictly speaking, is dealing with the origin of emotions in that couplet. It merely tries to show that when the mind "runs after" and "dwells upon" something, it gets attachment. But it does not mean that thought precedes emotions always.
   Disciple: Sometimes a connection is established between a vital desire and thought.
   Sri Aurobindo: That always happens. For instance, certain desires are accompanied by certain thought-movements. And so, when the same thought-movement takes place, it reciprocally awakens corresponding desires or emotions. But that is due to association. It does not mean that the thought creates the movement in the emotions.
   Disciple: But if I think about certain events I can reproduce the emotion which I felt in the past.
  --
   As I said, most of the things which man delights in are not much different from those which animals delight in. We have inherited and brought into our human life much of the animal nature almost intact. All that you call emotions are, really speaking, vital in their origin; and, as I have already told you, man has simply woven a web round them. Animals also have the same vital feelings, emotions and even thoughts. But in man they work in a different way, because he is a mental being. Man raises up all these things and forms what I call the 'vital mind' or what you call ' emotions'. emotions according to my classification are the vital part of the mind. Man simply has raised up the animal's vital impulses and tried to mentalise them. The result has been what I call "weaving a web round" them. All these things therefore appear justifiable to him by his reasoning.
   Disciple: I raised the question in order to understand the distinction between the mental, the vital, and the physical.
  --
   Then there are the emotions and sensations which are not really mental in their origin and stuff; they rise from the vital being and, coming up into the mind, they take up mental forms mental emotions and mental sensations. That I call the mental-vital. According to some, it is purely vital.
   And from the head to the throat, the centre of speech, so to say, you have the mental being.
  --
   Sri Aurobindo: The centre of speech is at the root of the throat and speech is, really speaking, a mental faculty. It tries to communicate the result of thinking and reasoning through the medium of speech. It serves as an expression of thought, and it is also used by the emotions and the vital being for their expression. First they go up from the lower parts and express themselves through speech. But speech is essentially a mental faculty.
   Disciple: What is manas? What is the difference between Buddhi and Manas?

2.14 - The Passive and the Active Brahman, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  If we rest here, there are only two possible attitudes toward the world. Either we must remain as mere inactive witnesses of the world-play or act in it mechanically without any participation of the conscious self and by mere play of the organs of sense and motor-action387b. In the former choice what we do is to approach as completely as possible to the inactivity of the passive and silent Brahman. We have stilled our mind and silenced the activity of the thought and the disturbances of the heart, we have arrived at an entire inner peace and indifference; we attempt now to still the mechanical action of the life and body, to reduce it to the most meagre minimum possible so that It may eventually cease entirely and for ever. This, the final aim of the ascetic Yoga which refuses life, is evidently not our aim. By the alternative choice we can have an activity perfect enough in outward appearance along with an entire inner passivity, peace, mental silence, indifference and cessation of the emotions, absence of choice in the will.
  To the ordinary mind this does not seem possible. As, emotionally, it cannot conceive of activity without desire and emotional preference, so intellectually it cannot conceive of activity without thought-conception, conscious motive and energising of the will. But, as a matter of fact, we see that a large part of our own action as well as the whole activity of inanimate and merely animate life is done by a mechanical impulse and movement in which these elements are not, openly at least, at work. It may be said that this is only possible of the purely physical and vital activity and not of those movements which ordinarily depend upon the functioning of the conceptual and volitional mind, such as speech, writing and all the intelligent action of human life. But this again is not true, as we find when we are able to go behind the habitual and normal process of our mental nature. It has been found by recent psychological experiment that all these operations can be effected without any-conscious origination in the thought and will of the apparent actor; his organs of sense and action, including the speech, become passive instruments for a thought and will other than his.

2.1.5.4 - Arts, #On Education, #The Mother, #Integral Yoga
  To hear it one should make oneself as silent and passive as possible. And if, in the mental silence, a part of the being can take the attitude of the witness who observes without reacting or participating, then one can take account of the effect which the music produces on the feelings and emotions; and if it produces a state of deep calm and of semi-trance, then that is quite good.
  15 November 1959
  --
  In the same way as one can share the emotions of another person by sympathy, spontaneously, by an affinity more or less deep, or else by an effort of concentration which ends in identification. It is this last process that one adopts when one listens to music with an intense and concentrated attention, to the point of checking all other noise in the head and obtaining a complete silence, into which fall, by drop, the notes of the music whose sound alone remains; and with the sound all the feelings, all the movements of emotion can be perceived, experienced, felt as if they were produced in ourselves.
  20 October 1959

2.15 - CAR FESTIVAL AT BALARMS HOUSE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  MASTER: "That's good. One should keep one's feelings and emotions to oneself."
  It was about half past six in the morning. M. was going to ba the in the Ganges, when suddenly tremors of an earthquake were felt. At once he returned to Sri Ramakrishna's room. The Master stood in the drawing room. The devotees stood around him. They were talking about the earthquake. The shaking had been rather violent, and many of the devotees were frightened.

2.15 - The Cosmic Consciousness, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  It is evident that by dwelling in this cosmic consciousness our whole experience and valuation of everything in the universe will be radically changed. 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. We experience limitation, weakness, incapacity, grief, pain, struggle and its contradictory emotions or the opposite of these things as opposites in an eternal duality and not in the eternity of an absolute good and happiness. We live by fragments of experience and judge by our fragmentary values each thing and the whole. When we try to arrive at absolute values we only promote some partial view of things to do duty for a totality in the divine workings; we make-believe that our fractions are integers and thrust our one-sided viewpoints into the catholicity of the all-vision of the Divine.
  By entering into the cosmic consciousness we participate in that all-vision and see everything in the values of the Infinite and the One. Limitation itself, ignorance itself change their meaning for us. Ignorance changes into a particular action of divine knowledge, strength and weakness and incapacity into a free putting forth and holding back various measures of divine Force, joy and grief, pleasure and pain into a mastering and a suffering of divine delight, struggle into a balancing of forces and values in the divine harmony. We do not suffer by the limitations of our mind, life and body; for we no longer live in these but in the infinity of the Spirit, and these we view in their right value and place and purpose in the manifestation, as degrees of the supreme being, conscious-force and delight of Sachchidananda veiling and manifesting Himself in the cosmos. We cease to judge men and things by their outward appearances and are delivered from hostile and contradictory ideas and emotions; for it is the soul that we see, the Divine that we seek and find in every thing and creature, and the rest has only a secondary value to us in a scheme of relations which exist now for us only as self-expressions of the Divine and not as having any absolute value in themselves. So too no event can disturb us, since the distinction of happy and unhappy, beneficent and maleficent happenings loses its force, and all is seen in its divine value and its divine purpose. Thus we arrive at a perfect liberation and an infinite equality. It is this consummation of which the Upanishad speaks when it says "He in whom the self has become all existences, how shall he have delusion, whence shall he have grief who knows entirely397 and sees in all things oneness."
  But this is only when there is perfection in the cosmic consciousness, and that is difficult for the mental being. The mentality when it arrives at the idea or the realisation of the Spirit, the Divine, tends to break existence into two opposite halves, the lower and the higher existence. It sees on one side the Infinite, the Formless, the One, the Peace and Bliss, the Calm and Silence, the Absolute, the Vast and Pure; on the other it sees the finite, the world of forms, the jarring multiplicity, the strife and suffering and imperfect, unreal good, the tormented activity and futile success, the relative, the limited and vain and vile. To those who make this division, this opposition, complete liberation is only attainable in the peace of the One, the featurelessness of the Infinite, the non-becoming of the Absolute which is to them the only real being; to be free all values must be destroyed, all limitations not only transcended but abolished. They have the liberation of the divine rest, but not the liberty of the divine action; they enjoy the peace of the Transcendent, but not the cosmic bliss of the Transcendent. Their liberty depends upon abstention from the cosmic movement, it cannot dominate and possess cosmic existence itself. But it is also possible for them to realise and participate in the immanent as well as the transcendent peace. Still the division is not cured. The liberty they enjoy is that of the silent unacting Witness, not the liberty of the divine Masterconsciousness which possesses all things, delights in all, casts itself into all forms of existence without fear of fall or loss or bondage or stain. All the rights of the spirit are not yet possessed; there is still a denial, a limitation, a holding back from the entire oneness of all existence. The workings of Mind, Life, Body are viewed from the calm and peace of the spiritual planes of the mental being and are filled with that calm and peace; they are not possessed by and subjected to the law of the allmastering Spirit.

2.16 - Oneness, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Our direct truth-perceptions on the other hand come from that supermind, -- a Will that knows and a Knowledge that effects, -- which creates universal order out of infinity. Its awakening into action brings down, says the Veda, the unrestricted downpour of the rain of heaven, -- the full flowing of the seven rivers from a superior sea of light and power and joy. It reveals Sachchidananda. It reveals the Truth behind the scattered and ill-combined suggestions of our mentality and makes each to fall into its place in the unity of the Truth behind; thus it can transform the half-light of our minds into a certain totality of light. It reveals the Will behind all the devious and imperfectly regulated striving of our mental will and emotional wishes and vital effort and makes each to fall into its place in the unity of the luminous Will behind; thus it can transform the half-obscure struggle of our life and mind into a certain totality of ordered force. It reveals the delight for which each of our sensations and emotions is groping and from which they fall back in movements of partially grasped satisfaction or of dissatisfaction, pain, grief or indifference, and makes each take its place in the unity of the universal delight behind; thus it can transform the conflict of our dualised emotions and sensations into a certain totality of serene, yet profound and powerful love and delight. Moreover, revealing the universal action, it shows the truth of being out of which each of its movements arises and to which each progresses, the force of effectuation which each carries with it and the delight of being for which and from which each is born, and it relates all to the universal being, consciousness, force and delight of Sachchidananda. Thus it harmonises for us all the oppositions, divisions, contrarieties of existence and shows us in them the One and the Infinite. Uplifted into this supramental light, pain and pleasure and indifference begin to be converted into joy of the one self-existent Delight, strength and weakness, success and failure into powers of the one self-effective Force and Will, truth and error, knowledge and ignorance into light of the one infinite self-awareness and universal knowledge, increase of being and diminution of being, limitation and the overcoming of limitation into waves of the one self-realising conscious existence. All our life as well as all our essential being is transformed into the possession of Sachchidananda.
  By way of this integral knowledge we arrive at the unity of the aims set before themselves by the three paths of knowledge, works and devotion. Knowledge aims at the realisation of true self-existence, works at the realisation of the divine Conscious-Will which secretly governs all works, devotion at the realisation of the Bliss which enjoys as the Lover all beings and all existences, -- Sat, Chit-Tapas and Ananda. Each therefore aims at possessing Sachchidananda through one or other aspect of his triune divine nature. By Knowledge we arrive always at our true, eternal, immutable being, the self-existent which every "I" in the universe obscurely represents, and we abrogate difference in the great realisation, so'ham, I am He, while we arrive also at our identity with all other beings.

2.16 - The 15th of August, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Who can describe this day? Nothing can be added by the colours of imagination, poetic similes, and loaded epithets. It is enough to say, "It was the 15th of August." No other day can come up to it in the depth and intensity of spiritual action, the ascending movement of the flood of emotions, and the way in which each individual here was bathing in the atmosphere.
   It is the supreme sign of the Master to assume all possible relations with his disciples, make them real, and concrete. Each disciple knows him as his own, and each the Master accepts as his. Each believes the Master loves him most and it is true that he loves each the most. This feeling is not an illusion or delusive self-hypnotism, but is quite real. The spontaneous dynamic law of the Supreme Truth which he embodies is Love Divine Love.
  --
   There he sits in the royal chair in the verandah royal and majestic. In the very posture there is divine self-confidence. In the heart of the Supreme Master, the great Yogin a sea of emotions is heaving is it a flood that mounts from or a flood that is coming down on humanity? Those alone who have experienced it can know something of its divinity. Those who have bathed in it once can never come out of that ocean. He sits there with pink and white lotus garlands. It is the small flower-token of the offerings by the disciples. Hearts throb, prayers, requests, emotions pour forth and a flood of blessings pours down carrying all of them away in its speed. Lack of faith, doubts, get assurance. All human needs the Divine fulfils and, after fulfilling, his Grace overflows. Love and Grace flow on undiminished. The look! the enrapturing and captivating eyes! Who can ever forget? pouring love and grace and ineffable divinity. If some transcendent Divinity is not here, where else can he be?
   He is usually an embodiment of Knowledge. But today he is different. He is all Love. Here is the Great Poet and the Supreme Lover incarnate! It is inquiring, loving and blessing in a glance! Man does wonders with his eyes and looks, but to do so much Divinity is needed.

2.18 - The Evolutionary Process - Ascent and Integration, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  The transition to the mind and sense that appear in the animal being, that which we call conscious life, is operated in the same manner. The force of being is so much intensified, rises to such a height as to admit or develop a new principle of existence, - apparently new at least in the world of Matter, - mentality. Animal being is mentally aware of existence, its own and others, puts forth a higher and subtler grade of activities, receives a wider range of contacts, mental, vital, physical, from forms other than its own, takes up the physical and vital existence and turns all it can get from them into sense values and vital-mind values. It senses body, it senses life, but it senses also mind; for it has not only blind nervous reactions, but conscious sensations, memories, impulses, volitions, emotions, mental associations, the stuff of feeling and thought and will. It has even a practical intelligence, founded on memory, association, stimulating need, observation, a power of device; it is capable of cunning, strategy, planning; it can invent, adapt to some extent its inventions, meet in this or that detail the demand of new circumstance. All is not in it a half-conscious instinct; the animal prepares human intelligence.
  But when we come to man, we see the whole thing becoming conscious; the world, which he epitomises, begins in him to reveal to itself its own nature. The higher animal is not the somnambulist, - as the very lowest animal forms still mainly or almost are, - but it has only a limited waking mind, capable of just what is necessary for its vital existence: in man the conscious mentality enlarges its wakefulness and, though not at first fully self-conscious, though still conscious only on the surface, can open more and more to his inner and integral being. As in the two lower ascents, there is a heightening of the force of conscious existence to a new power and a new range of subtle activities; there is a transition from vital mind to reflecting and thinking mind, there is developed a higher power of observation and invention, taking up and connecting data, conscious of process and result, a force of imagination and aesthetic creation, a higher more plastic sensibility, the co-ordinating and interpreting reason, the values no longer of a reflex or reactive but of a mastering, understanding, self-detaching intelligence. As in the lower ascents, so here there is also a widening of the range of consciousness; man is able to take in more of the world and of himself as well as to give to this knowledge higher and completer figures of conscious experience. So, too, there is here also the third constant element of the ascension; mind takes up the lower grades and gives to their action and reaction intelligent values.
  Man has not only like the animal the sense of his body and life, but an intelligent sense and idea of life and a conscious and observant perception of body. He takes up too the mental life of the animal, as well as the material and bodily; although he loses something in the process, he gives to what he retains a higher value; he has the intelligent sense and the idea of his sensations, emotions, volitions, impulses, mental associations; what was crude stuff of thought and feeling and will, capable only of gross determinations, he turns into the finished work and artistry of these things. For the animal too thinks, but in an automatic way based mainly on a mechanical series of memories and mental associations, accepting quickly or slowly the suggestions of Nature and only awakened to a more conscious personal action when there is need of close observation and device; it has some first crude stuff of practical reason, but not the formed ideative and reflective faculty. The awaking consciousness in the animal is the unskilled primitive artisan of mind, in man it is the skilled craftsman and can become, - but this he does not attempt sufficiently, - not only the artist, but master and adept.
  But here we have to observe two particularities of this human and at present highest development, which bring us to the heart of the matter. First, this taking up of the lower parts of life reveals itself as a turning downward of the master eye of the secret evolving spirit or of the universal Being in the individual from the height to which he has reached on all that now lies below him, a gazing down with the double or twin power of the being's consciousness-force, - the power of will, the power of knowledge, - so as to understand from this new, different and wider range of consciousness and perception and nature the lower life and its possibilities and to raise it up, it also, to a higher level, to give it higher values, to bring out of it higher potentialities. And this he does because evidently he does not intend to kill or destroy it, but, delight of existence being his eternal business and a harmony of various strains, not a sweet but monotonous melody the method of his music, he wishes to include the lower notes also and, by surcharging them with a deeper and finer significance, get more delight out of them than was possible in the cruder formulation. Still in the end he lays on them as a condition for his continued acceptance their consent to admit the higher values and, until they do consent, he can deal harshly enough with them even to trampling them under foot when he is bent on perfection and they are rebellious. And that indeed is the true inmost aim and meaning of ethics, discipline and askesis, to lesson and tame, purify and prepare to be fit instruments the vital and physical and lower mental life so that they may be transformed into notes of the higher mental and eventually the supramental harmony, but not to mutilate and destroy them. Ascent is the first necessity, but an integration is an accompanying intention of the spirit in Nature.

2.2.03 - The Psychic Being, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  More often than not in ordinary parlance no clear distinction is made between mind and soul and often there is an even more serious confusion, for the vital being of desire - the false soul or desire-soul - is intended by the words "soul" and "psychic" and not the true soul, the psychic being. The psychic being is quite different from the mind or vital; it stands behind them where they meet in the heart. Its central place is there, but behind the heart rather than in the heart; for what men call usually the heart is the seat of emotion, and human emotions are mentalvital impulses, not ordinarily psychic in their nature. This mostly secret power behind, other than the mind and the life-force, is the true soul, the psychic being in us. The power of the psychic, however, can act upon the mind and vital and body, purifying thought and perception and emotion (which then becomes psychic feeling) and sensation and action and everything else in us and preparing them to be divine movements.
  104

2.20 - The Lower Triple Purusha, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  This may be done, on the side of Purusha, by drawing back from the physical self and its preoccupation with physical nature and through concentration of thought and will raising oneself into the vital and then into the mental self. By doing so we can become the vital being and draw up the physical self into that new consciousness, so that we are only aware of the body, its nature and its actions as secondary circumstances of the Life-soul which we now are, used by it for its relations with the material world. A certain remoteness from physical being and then a superiority to it; a vivid sense of the body being a mere instrument or shell and easily detachable; an extraordinary effectivity of our desires on our physical being and life-environment; a great sense of power and ease in manipulating and directing the vital energy of which we now become vividly conscious, for its action is felt by us concretely, subtly physical in relation to the body, sensible in a sort of subtle density as an energy used by the mind; all awareness of the life-plane in us above the physical and knowledge and contact with the beings of the desire-world; a coming into action of new powers, -- what are usually called occult-powers or Siddhis; a close sense of and sympathy with the Life-soul in the world and a knowledge or sensation of the emotions, desires, vital impulses of others, these are some of the signs of this new consciousness gained by Yoga.
  But all this belongs to the inferior grades of spiritual experience and indeed is hardly more spiritual than the physical existence. We have in the same way to go yet higher and raise ourselves into the mental self. By doing so we call become the mental self and draw up the physical and vital being into it, so that life and body and their operations become to us minor circumstances of our being used by tile Mind-soul which we now are for the execution of its lower purposes that belong to the material existence. Here too we acquire at first a certain remoteness from the life and the body and our real life seems to be on quite another plane than material man's, in contact with a subtler existence, a greater light of knowledge than the terrestrial, a far rarer and yet more sovereign energy; we are ill touch in fact with the mental plane, aware of the mental worlds, can be in communication with its beings and powers. From that plane we behold the desire-world and the material existence as if below us, things that we can cast away from us if we will and in fact easily reject when we relinquish the body, so as to dwell in the mental or psychical heavens. But we can also, instead of being thus remote and detached, become rather superior to the life and body and the vital and material planes and act upon them with mastery from our new height of being. Another sort of dynamis than physical or vital energy, something that we may call pure mind-power and soul-force, which the developed human being uses indeed but derivatively and imperfectly, but which we can now use freely and with knowledge, becomes the ordinary process of our action, while desire-force and physical action fall into a secondary place and are only used with this new energy behind them and as its occasional channels. We are in touch and sympathy also with the Mind in cosmos, conscious of it, aware of the intentions, directions, thought-forces, struggle of subtle powers behind all happenings, which the ordinary marl is ignorant of or can only obscurely infer from the physical happening, but which we can now see and feel directly before there is any physical sign or even vital intimation of their working. We acquire too the knowledge and sense of the mind-action of other beings whether on the physical plane or on those above it; and the higher capacities of the mental being, -- occult powers or Siddhis, but of a much rarer or subtler kind than those proper to the vital plane, -- naturally awake in our consciousness.

2.21 - The Ladder of Self-transcendence, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  In proportion as the power of this vital plane manifests itself in him and takes hold of his physical being, this son of earth becomes a vehicle of the life energy, forceful in his desires, vehement in his passions and emotions, intensely dynamic in his action, more and more the rajasic man. It is possible now for him to awaken in his consciousness to the vital plane and to become the vital soul, pranamaya purusa, put on the vital nature and live in the secret vital as well as the visible physical body. If he achieves this change with some fullness or one-pointedness -- usually it is under great and salutary limitations, or attended by saving complexities -- and without rising beyond these things, without climbing to a supra-vital height from which they can be used, purified, uplifted, he becomes the lower type of Asura or Titan, a Rakshasa ill nature, a soul of sheer power and life-energy, magnified or racked by a force of unlimited desire and passion, hunted and driven by an active capacity and colossal rajasic ego, but in possession of far greater and more various powers than those of the physical man in the ordinary more inert earth-nature. Even if he develops mind greatly on the vital plane and uses its dynamic energy for self-control as well as for self-satisfaction, it will still be with an Asuric energism (tapasya) although of a higher type and directed to a more governed satisfaction of the rajasic ego.
  But for the vital plane also it is possible, even as on the physical, to rise to a certain spiritual greatness in its own kind. It is open to the vital man to lift himself beyond the conceptions and energies natural to the desire-soul and the desire-plane. He can develop a higher mentality and, within the conditions of the vital being, concentrate upon some realisation of the Spirit or Self behind or beyond its forms and powers. In this spiritual realisation there would be a less strong necessity of quietism; for there would be a greater possibility of an active effectuation of the bliss and power of the Eternal, mightier and more self-satisfied powers, a richer flowering of the dynamic Infinite. Nevertheless that effectuality could never come anywhere near to a true and integral perfection; for the conditions of the desire-world are, like those of the physical, improper to the development of the complete spiritual life. The vital being too must develop spirit to the detriment of his fullness, activity and force of life in the lower hemisphere of our existence and turn in the end away from the vital formula, away from life either to the Silence or to an ineffable Power beyond him. If he does not withdraw from life, he must remain enchained by life, limited in his self-fulfilment by the downward pull of the desire-world in its own right alone, and its dominant rajasic principle. On the vital plane also a perfect perfection is impossible; the soul that attains only so far would have to return to the physical life for a greater experience, a higher self-development, a more direct ascent to the Spirit.
  --
  It is possible for man to awaken to this higher mental consciousness, to become this mental being,452 put on, this mental nature and live not only in the vital and physical sheaths, but in this mental body. If there were a sufficient completeness in this transformation he would become capable of a life and a being at least half divine. For he would enjoy powers and a vision and perceptions beyond the scope of this ordinary life and body; he would govern all by the clarities of pure knowledge; he would be united to other beings by a sympathy of love and happiness; his emotions would be lifted to the perfection of the psychomental plane, his sensations rescued from grossness, his intellect subtle, pure and flexible, delivered from the deviations of the impure pranic energy and the obstructions of matter. And he would develop too the reflection of a wisdom and bliss higher than any mental joy and knowledge; for he could receive more fully and without our incompetent mind's deforming and falsifying mixture the inspirations and intuitions that are the arrows of the supramental Light and form his perfected mental existence in the mould and power of that vaster splendour. He could then realise too the self or Spirit in a much larger and more luminous and more intimate intensity than is now possible and with a greater play of its active power and bliss in the satisfied harmony of his existence.
  And to our ordinary notions this may well seem to be a consummate perfection, something to which man might aspire in his highest flights of idealism. No doubt, it would be a sufficient perfection for the pure mental being in its own character, but it would still fall far below the greater possibilities of the spiritual nature. For here too our spiritual realisation would be subject to the limitations of the mind which is in the nature of a reflected, diluted and diffused or narrowly intensive light, not the vast and comprehensive self-existent luminosity and joy of the spirit. That vaster light, that profounder bliss are beyond the mental reaches. Mind indeed can never be a perfect instrument of the Spirit; a supreme self-expression is not possible in its movements because to separate, divide, limit is its very character. Even if mind could be free from all positive falsehood and error, even if it could be all intuitive and infallibly intuitive, it could still present and organise only half-truths or separate truths and these too not in their own body but in luminous representative figures put together to make an accumulated total or a massed structure. Therefore the self-perfecting mental being here must either depart into pure spirit by the shedding of its lower existence or return upon the physical life to develop in it a capacity not yet found in our mental and psychic nature. This is what the Upanishad expresses when, it says that the heavens attained by the mind Purusha are those to which man is lifted by the rays of the sun, the diffused, separated, though intense beams of the supramental truth-consciousness, and from these it has to return to the earthly existence. But the illuminates who renouncing earth-life go beyond through the gateways of the sun, do not return hither. The mental being exceeding his sphere does not return because by that transition he enters a high range of existence peculiar to the superior hemisphere. He cannot bring down its greater spiritual nature into this lower triplicity; for here the mental being is the highest expression of the Self. Here the triple mental, vital and physical body provides almost the whole range of our capacity and cannot suffice for that greater consciousness; the vessel has not been built to contain a greater godhead or to house the splendours of this supramental force and knowledge.

2.2.2 - Sorrow and Suffering, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  It is dangerous to have a heart insisting on its own vital emotions. Not to be the slave of vital joy or sorrow is a condition one has to pass through in order to arrive at true Anandam. If people are right [that a heart indifferent to joy and sorrow is not desirable] then there can never be any equality and we have even to say that equality is a bad thing. If so, then the whole of the Gita is a mass of nonsense.
  ***

2.22 - The Supreme Secret, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  For then, when we enter into that inmost self of our existence, we come to know that in us and in all is the one Spirit and Godhead whom all Nature serves and manifests and we ourselves are soul of this Soul, spirit of this Spirit, our body his delegated image, our life a movement of the rhythm of his life, our mind a sheath of his consciousness, our senses his instruments, our emotions and sensations the seekings of his delight of being, our actions a means of his purpose, our freedom only a shadow, suggestion or glimpse while we are ignorant, but when we know him and ourselves a prolongation and effective channel of his immortal freedom. Our masteries are a reflection of his power at work, our best knowledge a partial light of his knowledge, the highest most potent will of our spirit a projection and delegation of the will of this Spirit in all things who is the
  Master and Soul of the universe. It is the Lord seated in the heart

2.23 - The Conditions of Attainment to the Gnosis, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  This universality is impossible to achieve in its completeness so long as we continue to feel ourselves, as we now feel, a consciousness lodged in an individual mind, life and body. There has to be a certain elevation of the Purusha out of the physical and even out of the mental into the vijnanamaya body. No longer can the brain nor its corresponding mental "lotus" remain the centre of our thinking, no longer the heart nor its corresponding "lotus" the originating centre of our emotional and sensational being. The conscious centre of our being, our thought, our will and action, even the original force of our sensations and emotions rise out of the body and mind and take a free station above them. No longer have we the sensation of living in the body, but are above it as its lord, possessor or Ishwara and at the same time encompass it with a wider consciousness than that of the imprisoned physical sense. Now we come to realise with a very living force of reality, normal and continuous, what the sages meant when they spoke of the soul carrying the body or when they said that the soul is not in the body, but the body in the soul. It is from above the body and not from the brain that we shall ideate and will; the brain-action will become only a response and movement of the physical machinery to the shock of the thought-force and will-force from above. All will be originated from above; from above, all that corresponds in gnosis to our present mental activity takes place. Many, if not all, of these conditions of the gnostic change can and indeed have to be attained long before we reach the gnosis, -- but imperfectly at first as if by a reflection, -in higher mind itself and more completely in what we may call an overmind consciousness between mentality and gnosis.
  But this centre and this action are free, not bound, not dependent on the physical machine, not clamped to a narrow ego-sense. It is not involved in body; it is not shut up in a separated individuality feeling out for clumsy contacts with the world out or groping inward for its own deeper spirit. For in this great transformation we begin to have a consciousness not shut up in a generating box but diffused freely and extending self-existently everywhere; there is or may be a centre, but it is a convenience for individual action, not rigid, not constitutive or separative. The very nature of our conscious activities is henceforth universal; one with those of the universal being, it proceeds from universality to a supple and variable individualisation. It has become the awareness of an infinite being who acts always universally though with emphasis on an individual formation of its energies. But this emphasis is differential rather than separative, and this formation is no longer what we now understand by individuality; there is no longer a petty limited constructed person shut up in the formula of his own mechanism. This state of consciousness is so abnormal to our present mode of being that to the rational man who does not possess it, it may seem impossible or even a state of alienation; but once possessed it vindicates itself even to the mental intelligence by its greater calm, freedom, light, power, effectivity of will, verifiable truth of ideation and feeling. For this condition begins already on the higher levels of liberated mind and can therefore be partly sensed and understood by mind-intelligence, only when it leaves behind the mental levels, but it rises to perfect self-possession only in the supramental gnosis.
  --
  This is the basis, this sense of the infinite and possession by the infinite, and only when it is achieved, can we progress towards some normality of the supramental ideation, perception, sense, identity, awareness. For even this sense of the infinite is only a first foundation and much more has to be done before the consciousness can become dynamically gnostic. For the supramental knowledge is the play of a supreme light; there are many other lights, other levels of knowledge higher than human mind which can open in us and receive or reflect something of that effulgence even before we rise into the gnosis. But to comm and or wholly possess it we must first enter into and become the being of the supreme light, our consciousness must be transformed into that consciousness, its principle and power of self-awareness and all-awareness by identity must be the very stuff of our existence. For our means and ways of knowledge and action must necessarily be according to the nature of our consciousness and it is the consciousness that must radically change if we are to comm and and not only be occasionally visited by that higher power of knowledge. But it is not confined to a higher thought or the action of a sort of divine reason. It takes up all our present means of knowledge immensely extended, active and effective where they are now debarred, blind, infructuous, and turns them into a high and intense perceptive activity of the Vijnana. Thus it takes up our sense action and illumines it even in its ordinary field so that we get a true sense of things. But also it enables the mind-sense to have a direct perception of the inner as well as the outer phenomenon, to feel and receive or perceive, for instance, the thoughts, feelings, sensations, the nervous reactions of the object on which it is turned.473 It uses the subtle senses as well as the physical and saves them from their errors. It gives us the knowledge, the experience of planes of existence other than the material to which our ordinary mentality is ignorantly attached and it enlarges the world for us. It transforms similarly the sensations and gives them their full intensity as well as their full holding-power; for in our normal mentality the full intensity is impossible because the power to hold and sustain vibrations beyond a certain point is denied to it, mind and body would both break under the shock or the prolonged strain. It takes up too the element of knowledge in our feelings and emotions, -- for our feelings too contain a power of knowledge and a power of effectuation which we do not recognise and do not properly develop, -- and delivers them at the same time from their limitations and from their errors and perversions. For in all things the gnosis is the Truth, the Right, the highest Law, devanam adabdhani vratani.
  Knowledge and Force or Will -for all conscious force is will -- are the twin sides of the action of consciousness. In our mentality they are divided. The idea comes first, the will comes stumbling after it or rebels against it or is used as its imperfect tool with imperfect results; or else the will starts up first with a blind or half-seeing idea in it and works out something in confusion of which we get the right understanding afterwards. There is no oneness, no full understanding between these powers in us; or else there is no perfect correspondence of initiation with effectuation. Nor is the individual will in harmony with the universal; it tries to reach beyond it or falls short of it or deviates from and strives against it. It knows not the times and seasons of the Truth, nor its degrees and measures. The Vijnana takes up the will and puts it first into harmony and then into oneness with the truth of the supramental knowledge. In this knowledge the idea in the individual is one with the idea in the universal, because both are brought back to the truth of the supreme Knowledge and the transcendent Will. The gnosis takes up not only our intelligent will, but our wishes, desires, even what we call the lower desires, the instincts, the impulses, the reachings out of sense and sensation and it transforms them. They cease to be wishes and desires, because they cease first to be personal and then cease to be that struggling after the ungrasped which we mean by craving and desire. No longer blind or half-blind reachings out of the instinctive or intelligent mentality, they are transformed into a various action of the Truth-will; and that will acts with an inherent knowledge of the right measures of its decreed action and therefore with an effectivity unknown to our mental willing. Therefore too in the action of the vijnanamaya will there is no place for sin; for all sin is an error of the will, a desire and act of the Ignorance.
  When desire ceases entirely, grief and all inner suffering also cease. The Vijnana takes up not only our parts of knowledge and will, but our parts of affection and delight and changes them into action of the divine Ananda. For if knowledge and force are the twin sides or powers of the action of consciousness, delight, Ananda -- which is something higher than what we call pleasure -- is the very stuff of consciousness and the natural result of the interaction of knowledge and will, force and self-awareness. Both pleasure and pain, both joy and grief are deformations caused by the disturbance of harmony between our consciousness and the force it applies, between our knowledge and will, a breaking up of their oneness by a descent to a lower plane in which they are limited, divided in themselves, restrained from their full and proper action, at odds with other-force, other-consciousness, other-knowledge, other-will. The Vijnana sets this to rights by the power of its truth and a wholesale restoration to oneness and harmony, to the Right and the highest Law. It takes up all our emotions and turns them into various forms of love and delight, even our hatreds, repulsions, causes of suffering. It finds out or reveals the meaning they missed and by missing it became the perversions they are; it restores our whole nature to the eternal Good. It deals similarly with our perceptions and sensations and reveals all the delight that they seek, but in its truth, not in any perversion and wrong seeking and wrong reception; it reaches even our lower impulses to lay hold on the Divine and Infinite in the appearances after which they run. All this is done not in the values of the lower being, but by a lifting up of the mental, vital, material into the inalienable purity, the natural intensity, the continual ecstasy, one yet manifold, of the divine Ananda.
  Thus the being of Vijnana is in all its activities a play of perfected knowledge-power, will-power, delight-power, raised to a higher than the mental, vital and bodily level. All-pervasive, universalised, freed from egoistic personality and individuality, it is the play of a higher Self, a higher consciousness and therefore a higher force and higher delight of being. All that acts in the Vijnana in the purity, in the right, in the truth of the superior or divine prakriti. Its powers may often seem to be what are caned in ordinary Yogic parlance Siddhis, by the Europeans occult powers, shunned and dreaded by devotees and by many Yogins as snares, stumbling-blocks, diversions from the true seeking after the Divine. But they have that character and are dangerous here because they are sought in the lower being, abnormally, by the ego for an egoistic satisfaction. In the Vijnana they are neither occult nor Siddhis, but the open, unforced and normal play of its nature. The Vijnana is the Truth-power and Truth-action of the divine Being in its divine identities, and, when this acts through the individual lifted to the gnostic plane, it fulfils itself unperverted, without fault or egoistic reaction, without diversion from the possession of the Divine. There the individual is no longer the ego, but the free Jiva domiciled in the higher divine nature of which he is a portion, paraf prakrtir jivabhita, the nature of the supreme and universal Self seen indeed in the play of multiple individuality but without the veil of ignorance, with self-knowledge, in its multiple oneness, in the truth of its divine shakti.

2.24 - The Evolution of the Spiritual Man, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Indeed, without such a truth known and verifiable, our reason might find these experiences insecure and unintelligible, might draw back from them as possibly not founded on truth or else distrust them in their form, if not in their foundation, as affected by an error, even an aberration of the imaginative vital mind, the emotions, the nerves or the senses; for these might be misled, in their passage or transference from the physical and sensible to the invisible, into a pursuit of deceiving lights or at least to a misreception of things valid in themselves but marred by a wrong or imperfect interpretation of what is experienced or a confusion and disorder of the true spiritual values. If reason finds itself obliged to admit the dynamics of occultism, there too it will be most concerned with the truth and right system and real significance of the forces that it sees brought into play; it must inquire whether the significance is that which the occultist attaches to it or something other and perhaps deeper which has been misinterpreted in its essential relations and values or not given its true place in the whole of experience. For the action of our intellect is primarily the function of understanding, but secondarily critical and finally organising, controlling and formative.
  The means by which this need can be satisfied and with which our nature of mind has provided us is philosophy, and in this field it must be a spiritual philosophy. Such systems have arisen in numbers in the East; for almost always, wherever there has been a considerable spiritual development, there has arisen from it a philosophy justifying it to the intellect. The method was at first an intuitive seeing and an intuitive expression, as in the fathomless thought and profound language of the Upanishads, but afterwards there was developed a critical method, a firm system of dialectics, a logical organisation. The later philosophies were an intellectual account8 or a logical justification of what had been found by inner realisation; or they provided, themselves, a mental ground or a systematised method for realisation and experience.9 In the West where the syncretic tendency of the consciousness was replaced by the analytic and separative, the spiritual urge and the intellectual reason parted company almost at the outset; philosophy took from the first a turn towards a purely intellectual and ratiocinative explanation of things. Nevertheless, there were systems like the Pythagorean,

2.25 - List of Topics in Each Talk, #Evening Talks With Sri Aurobindo, #unset, #Zen
   | 05-12-25 | Contacting the dead; Sadhana: external life, emotions, mental development |
   | 30-01-26 | Yogic cure by Anushthan, by Mantra, by will and faith |
  --
   | 06-08-26 | Feelings, emotions; vital desires, thought-movements; parts of being; attaining the Truth |
   | 13-08-26 | Mental, vital, physical, supermind; physical consciousness, aesthetic creation; memory |

2.25 - The Higher and the Lower Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Science, art, philosophy, ethics, psychology, the knowledge of man and his past, action itself are means by which we arrive at the knowledge of the workings of God through Nature and through life. At first' it is the workings of life and forms of Nature which occupy us, but as we go deeper and deeper and get a completer view and experience, each of these lines brings us face to face with God. Science at its limits, even physical Science, is compelled to perceive in the end the infinite, the universal, the spirit, the divine intelligence and will in the material universe. Still more easily must this be the end with the psychic sciences which deal with the operations of higher and subtler planes and powers of our being and come into contact with the beings and the phenomena of the worlds behind which are unseen, not sensible by our physical organs, but ascertainable by the subtle mind and senses. Art leads to the same end; the aesthetic human being intensely preoccupied with Nature through aesthetic emotion must in the end arrive at spiritual emotion and perceive not only the infinite life, but the infinite presence within her; preoccupied with beauty in the life of man he must in the end come to see the divine, the universal, the spiritual in humanity. Philosophy dealing with the principles of things must come to perceive the Principle of all these principles and investigate its nature, attributes and essential workings. So ethics must eventually perceive that the law of good which it seeks is the law of God and depends on the being and nature of the Master of the law. Psychology leads from the study of mind and the soul in living beings to the perception of the one soul and one mind in all things and beings. The history and study of man like the history and study of Nature leads towards the perception of the eternal and universal Power and Being whose thought and will work out through the cosmic and human evolution. Action itself forces us into contact with the divine Power which works through, uses, overrules our actions. The intellect begins to perceive and understand, the emotions to feel and desire and revere, the will to turn itself to the service of the Divine without whom Nature and man cannot exist or move and by conscious knowledge of whom alone we can arrive at our highest possibilities.
  It is here that Yoga steps in. It begins by using knowledge, emotion and action for the possession of the Divine. For Yoga is the conscious and perfect seeking of union with the Divine towards which all the rest was an ignorant and imperfect moving and seeking. At first, then. Yoga separates itself from the action and method of the lower knowledge. For while this lower knowledge approaches God indirectly from outside and never enters his secret dwelling-place. Yoga calls us within and approaches him directly; while that seeks him through the intellect and becomes conscious of him from behind a veil. Yoga seeks him through realisation, lifts the veil and gets the full vision; where that only feels the presence and the influence. Yoga enters into the presence and fills itself with the influence; where that is only aware of the workings and through them gets some glimpse of the Reality, Yoga identifies our inner being with the Reality and sees from that the workings. Therefore the methods of Yoga are different from the methods of the lower knowledge.

2.25 - The Triple Transformation, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  A second approach made by the soul to the direct contact is through the heart: this is its own more close and rapid way because its occult seat is there, just behind in the heart-centre, in close contact with the emotional being in us; it is consequently through the emotions that it can act best at the beginning with its native power, with its living force of concrete experience. It is through a love and adoration of the All-beautiful and Allblissful, the All-Good, the True, the spiritual Reality of love, that the approach is made; the aesthetic and emotional parts join together to offer the soul, the life, the whole nature to that which they worship. This approach through adoration can get its full power and impetus only when the mind goes beyond impersonality to the awareness of a supreme Personal Being: then all becomes intense, vivid, concrete; the heart's emotion, feeling, spiritualised sense reach their absolute; an entire selfgiving becomes possible, imperative. The nascent spiritual man makes his appearance in the emotional nature as the devotee, the bhakta; if, in addition, he becomes directly aware of his soul and its dictates, unites his emotional with his psychic personality and changes his life and vital parts by purity, God-ecstasy, the love of God and men and all creatures into a thing of spiritual beauty, full of divine light and good, he develops into the saint and reaches the highest inner experience and most considerable change of nature proper to this way of approach to the Divine Being. But for the purpose of an integral transformation this too is not enough; there must be a transmutation of the thinking mind and all the vital and physical parts of consciousness in their own character.
  This larger change can be partly attained by adding to the experiences of the heart a consecration of the pragmatic will which must succeed in carrying with it - for otherwise it cannot be effective - the adhesion of the dynamic vital part which supports the mental dynamis and is our first instrument of outer action. This consecration of the will in works proceeds by a gradual elimination of the ego-will and its motive-power of desire; the ego subjects itself to some higher law and finally effaces itself, seems not to exist or exists only to serve a higher Power or a higher Truth or to offer its will and acts to the Divine Being as an instrument. The law of being and action or the light of Truth which then guides the seeker, may be a clarity or power or principle which he perceives on the highest height of which his mind is capable; or it may be a truth of the divine Will which he feels present and working within him or guiding him by a Light or a Voice or a Force or a divine Person or Presence. In the end by this way one arrives at a consciousness in which one feels the Force or Presence acting within and moving or governing all the actions and the personal will is entirely surrendered or identified with that greater Truth-Will, Truth-Power or Truth-Presence. A combination of all these three approaches, the approach of the mind, the approach of the will, the approach of the heart, creates a spiritual or psychic condition of the surface being and nature in which there is a larger and more complex openness to the psychic light within us and to the spiritual Self or the Ishwara, to the Reality now felt above and enveloping and penetrating us.

2.26 - The Ascent towards Supermind, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  The totality of this abandonment can only come if the psychic change has been complete or the spiritual transformation has reached a very high state of achievement. For it implies a giving up by the mind of all its moulds, ideas, mental formations, of all opinion, of all its habits of intellectual observation and judgment to be replaced first by an intuitive and then by an overmind or supramental functioning which inaugurates the action of a direct Truth-consciousness, Truth-sight, Truth-discernment, a new consciousness which is in all its ways quite foreign to our mind's present nature. There is demanded too a similar giving up by the vital of its cherished desires, emotions, feelings, impulses, grooves of sensation, forceful mechanism of action and reaction to be replaced by a luminous, desireless, free and yet automatically self-determining force, the force of a centralised universal and impersonal knowledge, power, delight of which the life must become an instrument and an epiphany, but of which it has at present no inkling and no sense of its greater joy and strength for fulfilment. Our physical part has to give up its instincts, needs, blind conservative attachments, settled grooves of nature, its doubt and disbelief in all that is beyond itself, its faith in the inevitability of the fixed functionings of the physical mind, the physical life and the body, that they may be replaced by a new power which establishes its own greater law and functioning in form and force of Matter. Even the inconscient and subconscient have to become conscient in us, susceptible to the higher light, no longer obstructive to the fulfilling action of the Consciousness-Force, but more and more a mould and lower basis of the Spirit. These things cannot be done so long as either mind, life or physical consciousness are the leading powers of being or have any dominance. The admission of such a change can only be brought about by a full emergence of the soul and inner being, the dominance of the psychic and spiritual will and a long working of their light and power on the parts of the being, a psychic and spiritual remoulding of the whole nature.
  A unification of the entire being by a breaking down of the wall between the inner and outer nature, - a shifting of the position and centration of the consciousness from the outer to the inner self, a firm foundation on this new basis, a habitual action from this inner self and its will and vision and an opening up of the individual into the cosmic consciousness, - is another necessary condition for the supramental change. It would be chimerical to hope that the supreme Truth-consciousness can establish itself in the narrow formulation of our surface mind and heart and life, however turned towards spirituality. All the inner centres must have burst open and released into action their capacities; the psychic entity must be unveiled and in control. If this first change establishing the being in the inner and larger, a Yogic in place of an ordinary consciousness has not been done, the greater transmutation is impossible. Moreover the individual must have sufficiently universalised himself, he must have recast his individual mind in the boundlessness of a cosmic mentality, enlarged and vivified his individual life into the immediate sense and direct experience of the dynamic motion of the universal life, opened up the communications of his body with the forces of universal Nature, before he can be capable of a change which transcends the present cosmic formulation and lifts him beyond the lower hemisphere of universality into a consciousness belonging to its spiritual upper hemisphere. Besides he must have already become aware of what is now to him superconscient; he must be already a being conscious of the higher spiritual Light, Power, Knowledge, Ananda, penetrated by its descending influences, new-made by a spiritual change. It is possible for the spiritual opening to take place and its action to proceed before the psychic is far advanced or complete; for the spiritual influence from above can awaken, assist and complete the psychic transmutation: all that is necessary is that there should be a sufficient stress of the psychic entity for the spiritual higher overture to take place. But the third, the supramental change does not admit of any premature descent of the highest Light; for it can only commence when the supramental Force begins to act directly, and this it does not do if the nature is not ready. For there is too great a disparity between the power of the supreme Force and the capacity of the ordinary nature; the inferior nature would either be unable to bear or, bearing, unable to respond and receive or, receiving, unable to assimilate. Till Nature is ready, the supramental Force has to act indirectly; it puts the intermediary powers of overmind or intuition in front, or it works through a modification of itself to which the already half-transformed being can be wholly or partially responsive.
  --
  In the lower levels of the being, in the heart and life and body, the same phenomenon recurs and on a more intense scale; for here it is not ideas that have to be met but emotions, desires, impulses, sensations, vital needs and habits of the lower Nature; these, since they are less conscious than ideas, are blinder in their response and are more obstinately self-assertive: all have the same or a greater power of resistance and recurrence, or take refuge in the circumconscient universal Nature or in our own lower levels or in a seed-state in the subconscient and from there have the power of new invasion or resurgence. This power of persistence, recurrence, resistance of established things in Nature is always the great obstacle which the evolutionary Force has to meet, which it has indeed itself created in order to prevent a too rapid transmutation even when that transmutation is its own eventual intention in things.
  This obstacle will be there, - even though it may progressively diminish, - at each stage of this greater ascent. In order to allow at all to the higher Light an adequate entry and force of working, it is necessary to acquire a power for quietude of the nature, to compose, tranquillise, impress a controlled passivity or even an entire silence on mind and heart, life and body: but even so a continued opposition, overt and felt in the Force of the universal Ignorance or subliminal and obscure in the substanceenergy of the individual's make of mind, his form of life, his body of Matter, an occult resistance or a revolt or reaffirmation of the controlled or suppressed energies of the ignorant nature, is always possible and, if anything in the being consents to them, they can resume dominance. A previously established psychic control is very desirable as that creates a general responsiveness and inhibits the revolt of the lower parts against the Light or their consent to the claims of the Ignorance. A preliminary spiritual transformation will also reduce the hold of the Ignorance; but neither of these influences altogether eliminates its obstruction and limitation: for these preliminary changes do not bring the integral consciousness and knowledge; the original basis of Nescience proper to the Inconscient will still be there needing at every turn to be changed, enlightened, diminished in its extent and in its force of reaction. The power of the spiritual Higher Mind and its idea-force, modified and diminished as it must be by its entrance into our mentality, is not sufficient to sweep out all these obstacles and create the gnostic being, but it can make a first change, a modification that will capacitate a higher ascent and a more powerful descent and further prepare an integration of the being in a greater Force of consciousness and knowledge.
  --
  Intuition has a fourfold power. A power of revelatory truth- seeing, a power of inspiration or truth-hearing, a power of truth-touch or immediate seizing of significance, which is akin to the ordinary nature of its intervention in our mental intelligence, a power of true and automatic discrimination of the orderly and exact relation of truth to truth, - these are the fourfold potencies of Intuition. Intuition can therefore perform all the action of reason - including the function of logical intelligence, which is to work out the right relation of things and the right relation of idea with idea, - but by its own superior process and with steps that do not fail or falter. It takes up also and transforms into its own substance not only the mind of thought, but the heart and life and the sense and physical consciousness: already all these have their own peculiar powers of intuition derivative from the hidden Light; the pure power descending from above can assume them all into itself and impart to these deeper heartperceptions and life-perceptions and the divinations of the body a greater integrality and perfection. It can thus change the whole consciousness into the stuff of intuition; for it brings its own greater radiant movement into the will, into the feelings and emotions, the life-impulses, the action of sense and sensation, the very workings of the body consciousness; it recasts them in the light and power of truth and illumines their knowledge and their ignorance. A certain integration can thus take place, but whether it is a total integration must depend on the extent to which the new light is able to take up the subconscient and penetrate the fundamental Inconscience. Here the intuitive light and power may be hampered in its task because it is the edge of a delegated and modified supermind, but does not bring in the whole mass or body of the identity knowledge. The basis of Inconscience in our nature is too vast, deep and solid to be altogether penetrated, turned into light, transformed by an inferior power of the Truth-nature.
  The next step of the ascent brings us to the Overmind; the intuitional change can only be an introduction to this higher spiritual overture. But we have seen that the Overmind, even when it is selective and not total in its action, is still a power of cosmic consciousness, a principle of global knowledge which carries in it a delegated light from the supramental gnosis. It is, therefore, only by an opening into the cosmic consciousness that the overmind ascent and descent can be made wholly possible: a high and intense individual opening upwards is not sufficient, - to that vertical ascent towards summit Light there must be added a vast horizontal expansion of the consciousness into some totality of the Spirit. At the least, the inner being must already have replaced by its deeper and wider awareness the surface mind and its limited outlook and learned to live in a large universality; for otherwise the overmind view of things and the overmind dynamism will have no room to move in and effectuate its dynamic operations. When the overmind descends, the predominance of the centralising ego-sense is entirely subordinated, lost in largeness of being and finally abolished; a wide cosmic perception and feeling of a boundless universal self and movement replaces it: many motions that were formerly ego-centric may still continue, but they occur as currents or ripples in the cosmic wideness. Thought, for the most part, no longer seems to originate individually in the body or the person but manifests from above or comes in upon the cosmic mindwaves: all inner individual sight or intelligence of things is now a revelation or illumination of what is seen or comprehended, but the source of the revelation is not in one's separate self but in the universal knowledge; the feelings, emotions, sensations are similarly felt as waves from the same cosmic immensity breaking upon the subtle and the gross body and responded to in kind by the individual centre of the universality; for the body is only a small support or even less, a point of relation, for the action of a vast cosmic instrumentation. In this boundless largeness, not only the separate ego but all sense of individuality, even of a subordinated or instrumental individuality, may entirely disappear; the cosmic existence, the cosmic consciousness, the cosmic delight, the play of cosmic forces are alone left: if the delight or the centre of Force is felt in what was the personal mind, life or body, it is not with a sense of personality but as a field of manifestation, and this sense of the delight or of the action of Force is not confined to the person or the body but can be felt at all points in an unlimited consciousness of unity which pervades everywhere.
  But there can be many formulations of overmind consciousness and experience; for the overmind has a great plasticity and is a field of multiple possibilities. In place of an uncentred and unplaced diffusion there may be the sense of the universe in oneself or as oneself: but there too this self is not the ego; it is an extension of a free and pure essential self-consciousness or it is an identification with the All, - the extension or the identification constituting a cosmic being, a universal individual.

2.2.7.01 - Some General Remarks, #Letters On Poetry And Art, #Sri Aurobindo, #Integral Yoga
  To continue. The fact that you dont feel a force does not prove that it is not there. The steam-engine does not feel a force moving it, but the force is there. A man is not a steam-engine? He is very little better, for he is conscious only of some bubbling on the surface which he calls himself and is absolutely unconscious of all the subconscient, subliminal, superconscient forces moving him. (This is a fact which is being more and more established by modern psychology though it has got hold only of the lower forces and not the higher, so you need not turn up your rational nose at it.) He twitters intellectually (= foolishly) about the surface results and attributes them all to his noble self, ignoring the fact that his noble self is hidden far away from his own vision behind the veil of his dimly sparkling intellect and the reeking fog of his vital feelings, emotions, impulses, sensations and impressions. So your argument is utterly absurd and futile. Our aim is to bring the secret forces out and unwalled into the open so that instead of getting some shadows or lightnings of themselves out through the veil or being wholly obstructed they may pour down and flow in a river. But to expect that all at once is a presumptuous demand which shows an impatient ignorance and inexperience. If they begin to trickle at first, that is sufficient to justify the faith in a future downpour. You admit that you once or twice felt a force coming down and delivering a poem out of me (your opinion about its worth or worthless ness is not worth a cent, that is for others to pronounce). That is sufficient to blow the rest of your Jeremiad into smithereens; it proves that the force was and is there and at work and it is only your sweating Herculean labour that prevents you feeling it. Also it is the trickle that gives assurance of the possibility of the downpour. One has only to go on and by ones patience deserve the downpour or else, without deserving, stick on till one gets it. In Yoga itself the experience that is a promise and foretaste but gets shut off till the nature is ready for the fulfilment is a phenomenon familiar to every Yogin when he looks back on his past experience. Such were the brief visitations of Ananda you had some time before. It does not matter if you have not a leechlike tenacityleeches are not the only type of Yogins. If you can stick anyhow or get stuck that is sufficient. The fact that you are not Sri Aurobindo (who said you were?) is an inept irrelevance. One needs only to be oneself in a reasonable way and shake off the hump when it is there or allow it to be shaken off without clinging to it with a leechlike tenacity worthy of a better cause.
  All the rest is dreary stuff of the tamasic ego. As there is a rajasic ego which shouts What a magnificent powerful sublime divine individual I am, unique and peerless (of course there are gradations in the pitch,) so there is a tamasic ego which squeaks What an abject, hopeless, worthless, incapable, unluckily un endowed and uniquely impossible creature I am,all, all are great, Aurobindos, Dilips, Anilkumars (great by an unequalled capacity of novel-reading and self-content, according to you), but I, oh I, oh I! Thats your style. It is this tamasic ego (of course it expresses itself in various ways at various times, I am only rendering your present pitch) which is responsible for the Man of Sorrows getting in. Its all boshstuff made up to excuse the luxury of laziness, melancholy and despair. You are in that bog just now because you have descended faithfully and completely into the inert stupidity and die-in-the-mudness of your physical consciousness which, I admit, is a specimen! But so after all is everybodys, only there are different kinds of specimens. What to do? Dig yourself out if you can; if you cant, call for ropes and wait till they come. If God knows what will happen when the Grace descends, that is enough, isnt it? That you dont know is a fact which may be baffling to yourwell, your intelligence, but is not of great importanceany more than your supposed unfitness. Who ever was fit, for that matterfitness and unfitness are only a way of speaking; man is unfit and a misfit (so far as things spiritual are concerned)in his outward nature. But within there is a soul and above there is Grace. This is all you know or need to know and, if you dont, well, even then you have at least somehow stumbled into the path and have got to remain there till you get haled along it far enough to wake up to the knowledge. Amen.

2.28 - The Divine Life, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  33: It is, then, this spiritual fulfilment of the urge to individual perfection and an inner completeness of being that we mean first when we speak of a divine life. It is the first essential condition of a perfected life on earth, and we are therefore right in making the utmost possible individual perfection our first supreme business. The perfection of the spiritual and pragmatic relation of the individual with all around him is our second preoccupation; the solution of this second desideratum lies in a complete universality and oneness with all life upon earth which is the other concomitant result of an evolution into the gnostic consciousness and nature. But there still remains the third desideratum, a new world, a change in the total life of humanity or, at the least, a new perfected collective life in the earth-nature. This calls for the appearance not only of isolated evolved individuals acting in the unevolved mass, but of many gnostic individuals forming a new kind of beings and a new common life superior to the present individual and common existence. A collective life of this kind must obviously constitute itself on the same principle as the life of the gnostic individual. In our present human existence there is a physical collectivity held together by the common physical life-fact and all that arises from it, community of interests, a common civilisation and culture, a common social law, an aggregate mentality, an economic association, the ideals, emotions, endeavours of the collective ego with the strand of individual ties and connections running through the whole and helping to keep it together. Or, where there is a difference in these things, opposition, conflict, a practical accommodation or an organised compromise is enforced by the necessity of living together; there is erected a natural or a constructed order. This would not be the gnostic divine way of collective living; for there what would bind and hold all together would be, not the fact of life creating a sufficiently united social consciousness, but a common consciousness consolidating a common life. All will be united by the evolution of the Truth-consciousness in them; in the changed way of being which this consciousness would bring about in them, they will feel themselves to be embodiments of a single self, souls of a single Reality; illumined and motived by a fundamental unity of knowledge, actuated by a fundamental unified will and feeling, a life expressing the spiritual Truth would find through them its own natural forms of becoming.
  34: An order there would be, for truth of oneness creates its own order: a law or laws of living there might be, but these would be self-determined; they would be an expression of the truth of a spiritually united being and the truth of a spiritually united life. The whole formation of the common existence would be a self-building of the spiritual forces that must work themselves out spontaneously in such a life: these forces would be received inwardly by the inner being and expressed or self-expressed in a native harmony of idea and action and purpose.

2.3.03 - Integral Yoga, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  The change that is effected by the transition from mind to supermind is not only a revolution in knowledge or in our power for knowledge. If it is [to] be complete and stable, it must be a divine transmutation of our will too, our emotions, our sensations, all our power of life and its forces, in the end even of the very substance and functioning of our body. Then only can it be said that the supermind is there upon earth, rooted in its very earth-substance and embodied in a new race of divinised creatures.
  Supermind at its highest reach is the divine Gnosis, the

2.3.05 - Sadhana through Work for the Mother, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  My thoughts, emotions and sensations are all turned towards the Mother. But how can I make them serve her in practical life? I still make mistakes and do not always get the right inspiration.
  That depends on the physical mind. It has to learn to stop listening to itself and following its own ideas and to call seriously and persistently for the inspiration of the Mother - your physical mind has to become a portion of hers, answering at once and accurately to whatever comes from her.

2.3.05 - The Lower Nature or Lower Hemisphere, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  It cannot be explained accurately in a few words; but roughly thoughts are of the mind, emotions are of the heart, desires are of the vital. On the surface they are all mixed together, but behind they come from separate parts of the being.
  The Adhara

2.3.06 - The Mind, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  Manas is the sense mind, that which perceives physical objects and happenings through the senses and forms mental percepts about them and mental reactions to them; it also observes the reactions of the Chitta, feelings, emotions, sensations etc. (which belong to what in the system of this Yoga is called the vital).
  Buddhi is the thinking mind which stands above and behind all these things, reflects, judges, decides what is to be thought or done or not done, what is right or wrong, true or false etc. At least that is what it should do in all independence, but usually it is obscured by the vital movements, desires etc. and its ideas and judgments are not pure.
  --
  Usually the word [Chitta] is employed for the general surface consciousness in which thoughts, feelings, desires, emotions, sensations (these being called chittavritti) arise. There is therefore no special location. Its function is to receive the impacts of the world and give back reactions which take the form of thoughts, feelings etc.
  The Chitta is not near the heart - if you mean the substance of the lower consciousness, it has no particular place. All things of this life are there in this stuff of consciousness, but the memory of past lives is wrapped up and involved elsewhere. The heart is the main centre of this consciousness for most men, so of course you may feel its activities centred on that level.
  --
   rational or scientific or literary and prefer to follow the formations, beliefs or doubts, mental preferences and interests which are in conformity with its education and its nature. But quite apart from that, what was commanding in St. Augustine may very well have been the thinking mind or reason while what was commanded was the vital, and mind and vital, whatever anybody may say, are not the same. The thinking mind or buddhi lives, however imperfectly in man, by intelligence and reason, and tries to act or makes the rest act under that law as far as and in the way that it has conceived the law of intelligence and reason. The vital on the other hand is a thing of desires, impulses, force-pushes, emotions, sensations, seekings after life fulfilment, possession and enjoyment; these are its function and its nature;
  - it is that part of us which seeks after life and its movements for their own sake and it does not want to leave hold of them even if they bring it suffering as well as or more than pleasure; it is even capable of luxuriating in tears and suffering as part of the drama of life. What then is there in common between the thinking intelligence and the vital and why should the latter obey the mind and not follow its own nature? The disobedience is perfectly normal instead of being, as Augustine suggests, unintelligible.
  --
  Vital mind proper is a sort of mediator between vital emotion, desire, impulsion etc. and the mental proper. It expresses the desires, feelings, emotions, passions, ambitions, possessive
  178

2.3.07 - The Vital Being and Vital Consciousness, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  There are four parts of the vital being - first, the mental vital which gives a mental expression by thought, speech or otherwise to the emotions, desires, passions, sensations and other movements of the vital being; the emotional vital which is the seat of various feelings such as love, joy, sorrow, hatred, and the rest; the central vital which is the seat of the stronger vital longings and reactions, e.g. ambition, pride, fear, love of fame, attractions and repulsions, desires and passions of various kinds and the field of many vital energies; last, the lower vital which is occupied with small desires and feelings, such as make the greater part of daily life, e.g. food desire, sexual desire, small likings, dislikings, vanity, quarrels, love of praise, anger at blame, little wishes of all kinds - and a numberless host of other things. Their respective seats are (1) the region from the throat to the heart, (2) the heart
  (it is a double centre, belonging in front to the emotional and vital and behind to the psychic), (3) from the heart to the navel,
  --
   in most men it is through the emotional centre that the psychic can be most easily reached and through the psychicised emotion that it can be most easily expressed. Many therefore mistake the one for the other; but there is a world of difference between the two. The emotions normally are vital in their character and not part of the psychic nature.
  It must be remembered that while this classification is indispensable for psychological self-knowledge and discipline and practice, it can be used best when it is not made too rigid and cutting a formula. For things run very much into each other and a synthetical sense of these powers is as necessary as the analysis.
  --
  By the higher vital parts of the nature I mean the vital mind, the emotional nature, the life-force dynamis in the being. The vital mind is that part of the vital being which builds, plans, imagines, arranges things and thoughts according to the life-pushes, desires, will to power or possession, will to action, emotions, vital ego reactions of the nature. It must be distinguished from the reasoning will which plans and arranges things according to the dictates of the thinking mind proper, the discriminating reason or according to the mental intuition or a direct insight and judgment. The vital mind uses thought for the service not of reason but of life-push and life-power and when it calls in reasoning it uses that for justifying the dictates of these powers, imposes their dictates on the reason instead of governing by a discriminating will the action of the life-forces. This higher vital with all its parts is situated in the chest and has the cardiac centre as its main stronghold governing all this part down to the navel. I need not say anything about the emotional nature, for its character and movements are known to all. From the navel downwards is the reign of the vital passions and sensations and all the small life-impulses that constitute the bulk of the ordinary human life and character. This is what we call the lower vital nature. The Muladhara is the main support of the physical
  The Vital Being and Vital Consciousness
  --
  The heart is the centre of the emotional being and the emotions are vital movements. When the heart is purified, the vital emotions change into psychic feelings or else psychicised vital movements.
  The heart is part of the vital - it has to be controlled in the same way as the rest, by rejection of the wrong movements, by acceptance of the true psychic surrender which prevents all demand and clamour, by calling in the higher light and knowledge. It is not usually however the heart that bothers about mental questions and the answer to them.
  Pure and true thoughts and emotions and impulsions can rise from the human mind, heart and vital, because all is not evil there. The heart may be unpurified, but that does not mean that everything in it is impure.
  I make the distinction [between emotions and lower vital movements] by noting where these things rise from. Anger, fear, jealousy touch the heart no doubt just as they touch the mind but they rise from the navel region and entrails (i.e. the lower or at highest the middle vital). Stevenson has a striking passage in Kidnapped where the hero notes that his fear is felt primarily not in the heart but the stomach. Love, hope have their primary seat in the heart, so with pity etc.
  The Central Vital or Vital Proper
  --
  The nervous part of the being is a portion of the vital - it is the vital physical, the life-force closely enmeshed in the reactions, desires, needs, sensations of the body. The vital proper is the life-force acting in its own nature, impulses, emotions, feelings, desires, ambitions etc. having as their highest centre what we may call the outer heart of emotion, while there is an inner heart where are the higher or psychic feelings and sensibilities, the emotions and intuitive yearnings and impulses of the soul. The vital part of us is, of course, necessary to our completeness, but
  The Vital Being and Vital Consciousness

2.3.10 - The Subconscient and the Inconscient, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  In our Yoga we mean by the subconscient that quite submerged part of our being in which there is no wakingly conscious and coherent thought, will or feeling or organised reaction, but which yet receives obscurely the impressions of all things and stores them up in itself and from it too all sorts of stimuli, of persistent habitual movements, crudely repeated or disguised in strange forms can surge up into dream or into the waking nature. For if these impressions rise up most in dream in an incoherent and disorganised manner, they can also and do rise up into our waking consciousness as a mechanical repetition of old thoughts, old mental, vital and physical habits or an obscure stimulus to sensations, actions, emotions which do not originate in or from our conscious thought or will and are even often opposed to its perceptions, choice or dictates. In the subconscient there is an obscure mind full of obstinate sanskaras, impressions, associations, fixed notions, habitual reactions formed by our past, an obscure vital full of the seeds of habitual desires, sensations and nervous reactions, a most obscure material which governs much that has to do with the condition of the body. It is largely responsible for our illnesses; chronic or repeated illnesses are indeed mainly due to the subconscient and its obstinate memory and habit of repetition of whatever has impressed itself upon the body consciousness. But this subconscient must be clearly distinguished from the subliminal parts of our being such as the inner or subtle physical consciousness, the inner vital or inner mental; for these are not at all obscure or incoherent or ill-organised, but only veiled from our surface consciousness. Our surface constantly receives something, inner touches, communications
  The Subconscient and the Inconscient

2.3.2 - Desire, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  Most men are, like animals, driven by the forces of Nature: whatever desires come, they fulfil them, whatever emotions come they allow them to play, whatever physical wants they have, they try to satisfy. We say then that the activities and feelings of men are controlled by their Prakriti, and mostly by the vital and physical nature. The body is the instrument of the Prakriti or Natureit obeys its own nature or it obeys the vital forces of desire, passion, etc.
  But man has also a mind and, as he develops, he learns to control his vital and physical nature by his reason and by his will. This control is very partial: for the reason is often deluded by vital desires and the ignorance of the physical and it puts itself on their side and tries to justify by its ideas, reasonings or arguments their mistakes and wrong movements. Even if the reason keeps free and tells the vital or the body, Do not do this, yet the vital and the body often follow their own movement in spite of the prohibitionmans mental will is not strong enough to compel them.

2.3.3 - Anger and Violence, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  But is it true that even anger which is of the lower vital and therefore close to the body, invariably produces these effects?1 Of course the psychologist cant know that another man is angry unless he shows physical signs of it, but also he cant know what a man is thinking unless the man speaks or writesdoes it follow that the state of thought cannot be fancied without its sign in speaking or writing? A Japanese who is accustomed to control all his emotions and give no sign (if he is angry the first sign you will have of it is a knife in your stomach from a calm or smiling assailant) will have none of these things when he is angrynot even the ebullition in the chest,in its place there will be a settled fire that will burn till his anger achieves itself in action.
  ***

2.4.01 - Divine Love, Psychic Love and Human Love, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  The Mother did not tell you that love is not an emotion, but that Divine Love is not an emotion,a very different thing to say. Human love is made up of emotion, passion and desire,all of them vital movements, therefore bound to the disabilities of the human vital nature. Emotion is an excellent and indispensable thing in human nature, in spite of all its shortcomings and dangers,just as mental ideas are excellent and indispensable things in their own field in the human stage. But our aim is to go beyond mental ideas into the light of the supramental Truth, which exists not by ideative thought but by direct vision and identity. In the same way our aim is to go beyond emotion to the height and depth and intensity of the Divine Love and there feel through the inner psychic heart an inexhaustible oneness with the Divine which the spasmodic leapings of the vital emotions cannot reach or experience.
  As supramental Truth is not merely a sublimation of our mental ideas, so Divine Love is not merely a sublimation of human emotions; it is a different consciousness, with a different quality, movement and substance.
  ***
  Human love is mostly vital and physical with a mental supportit can take an unselfish, noble and pure form and expression only if it is touched by the psychic. It is true, as you say, that it is more usually a mixture of ignorance, attachment, passion and desire. But whatever it may be, one who wishes to reach the Divine must not burden himself with human loves and attachments, for they form so many fetters and hamper his steps, turning him away besides from the concentration of his emotions on the one supreme object of love.
  There is such a thing as psychic love, pure, without demand, sincere in self-giving, but it is not usually left pure in the attraction of human beings to one another. One must also be on ones guard against the profession of psychic love when one is doing sadhana,for that is most often a cloak and justification for yielding to a vital attraction or attachment.

2.4.02 - Bhakti, Devotion, Worship, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  Turning the emotions towards the Divine
  It is no part of this Yoga to dry up the heart; but the emotions must be turned towards the Divine. There may be short periods in which the heart is quiescent, turned away from the ordinary feelings and waiting for the inflow from above; but such states are not states of dryness but of silence and peace. The heart in this Yoga should in fact be the main centre of concentration until the consciousness rises above.
  ***
  --
  Turn your emotions towards the Divine, aspire for their purification; they will then become a help on the way and no longer a cause of suffering.
  Not to kill emotion, but to turn it towards the Divine is the right way of the Yoga.
  --
  It is only the ordinary vital emotions, which waste the energy and disturb the concentration and peace, that have to be discouraged. Emotion itself is not a bad thing; it is a necessary part of the nature, and psychic emotion is one of the most powerful helps to the sadhana. Psychic emotion, bringing tears of love for the Divine or tears of ananda, ought not to be suppressed: it is only a vital mixture that brings disturbance in the sadhana.
  ***
  --
  To indulge in the emotions, love, grief, sorrow, despair, emotional joy etc. for their own sake with a sort of mental-vital over-emphasis on them is what is called sentimentalism. There should be even in deep feeling a calm, a control, a purifying restraint and measure. One should not be at the mercy of ones feelings and sentiments, but master of oneself always.
  ***

2.4.1 - Human Relations and the Spiritual Life, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  Human affection is obviously unreliable because it is so much bound up with selfishness and desire; it is a flame of the ego sometimes turbid and misty, sometimes more clear and brightly coloured sometimes tamasic based on instinct and habit, sometimes rajasic and fed by passion or the cry for vital interchange, sometimes more sattwic and trying to be or look to itself disinterested. But fundamentally it depends on a personal need or a return of some kind inward or outward and when the need is not satisfied or the return ceases or is not given, it most often diminishes or dies or exists only as a tepid or troubled remnant of habit from the past or else turns for satisfaction elsewhere. The more intense it is, the more it is apt to be troubled by tumults, clashes, quarrels, egoistic disturbances of all kinds, selfishness, exactions, lapses even to rage and hatred, ruptures. It is not that these affections cannot lasttamasic instinctive affections last because of habit in spite of everything dividing the persons, e.g. certain family affections; rajasic affections can last sometimes in spite of all disturbances and incompatibilities and furious ruptures because one has a vital need of the other and clings because of that or because both have that need and are constantly separating to return and returning to separate, or proceeding from quarrel to reconciliation and from reconciliation to quarrel; sattwic affections last very often from duty to the ideal or with some other support though they may lose their keenness or intensity or brightness. But the true reliability is there only when the psychic element in human affection becomes strong enough to colour or dominate the rest. For that reason friendship is or rather can oftenest be the most durable of the human affections because there there is less interference of the vital and even though a flame of the ego it can be a quiet and pure fire giving always its warmth and light. Nevertheless reliable friendship is almost always with a very few; to have a horde of loving, unselfishly faithful friends is a phenomenon so rare that it can be safely taken as an illusion. In any case human affection whatever its value has its place, because through it the psychic being gets the emotional experiences it needs until it is ready to prefer the true to the apparent, the perfect to the imperfect, the divine to the human. As the consciousness has to rise to a higher level, so the activities of the heart also have to rise to that higher level and change their basis and character. Yoga is the founding of all the life and consciousness in the Divine, so also love and affection must be rooted in the Divine and a spiritual and psychic oneness in the Divine must be their foundationto reach the Divine first leaving other things aside or to seek the Divine alone is the straight road towards that change. That means no attachmentit need not mean turning affection into disaffection or chill indifference. But X seems to want to take his vital emotions just as they aretels quelsinto the Divinelet him try and dont bother him with criticisms and lectures; if it cant be done, he will have to find it out himself. Or perhaps he wants to clap on the Divine to the rest as a crowning ornament, shikhara, of his pyramid of love and affections.
  ***

27.01 - The Golden Harvest, #Collected Works of Nolini Kanta Gupta - Vol 06, #Nolini Kanta Gupta, #Integral Yoga
   Indeed this human body is the precious land from which one could reap a harvest of gold. For this body has the proud privilege of receiving the golden touch of the Divine materially and to hold it and maintain it. This materialisation of the Divine is the supreme alchemy of which the body is capable. There are other forms of union with the Divine, all forms of consciousness, of the mind, of the vital - subtle perceptions, thoughts, emotions, even sensations - all delightful but immaterial: even without the body they can be felt and experienced, they are true and real in their own au thenticity. But the body brings in a new element, altogether different a phenomenon. It makes a thing living, real materially. The human body has this strange virtue of Touch - the body contact - which makes what is dead (matter) alive - mrtam kacana bodhayanti(Rigveda). We know the biblical adage: "The proof of the pudding is in the eating thereof." This capacity of eating is the privilege of the body alone: only the body can supply this proof that makes a thing concretely real. Why did Ramprasad utter these words somewhat rough and uncouth to a civilised hearing? - "Oh Mother, I will eat you up, devour you, even as I do a plate of vegetable!" There is delight in devotion, there is joy in surrender, even ecstasy in love, but where is the inexplicable exquisiteness of utter oneness in the physical embrace - as for example, in Radha's experience?
   Radha is the personification of the supreme global and integral identification of the Divine with the human, or rather the transfusion of the Divine Person into the substance of the human person. Radha says, every drop of blood, every particle of flesh in her body cries out for every drop of blood, every particle of flesh of Krishna's body. Radha has made, as it were, a fossil transmutation of her body replacing it bit by bit by Krishna's body. She feels she is none other than Krishna, even physically himself. It is an utter unity and identity - not merely in the Vedantic way, up there in Atman, but down here also: it is an infusion or immixture in Nature also. It is a kind of coalescence by fusion as of the sub-atomic particles (- the matrix, by the way, of the supreme incalculable energy). Because of this supreme union and identification, even down to the material body, Radha feels that her body is no longer her own but Krishna's and therefore utterly sacred. She cries out as the Vaishnava poet says: "O sister, when this body dies, do not burn it or throw it into the river, but keep it suspended on a branch of the tamaltree. Tamal has a dark hue, my Krishna is also of dark hue. I love Tamal because I love Krishna."

30.01 - World-Literature, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   So we find in literature another ideal which seeks to remove all the mist, the narrow horizon of the heart and emotions and stand supported by the mind and intelligence. And this ideal aims at a quiet and steady purity and wideness of thought. It is not possible for lawlessness, impurity, strife and narrowness to exist in the domain of thought in the same measure as it is possible in that of the vital being and the emotions. When we ascend to this domain we find a natural indifference or aloofness; we find a poise in a wider and freer world overriding the boundaries of an ignorant ego and a bounded personality. In the ancient literatures - such as Greek, Latin and Sanskrit - there is no such emotionalism as indulged, for example, by the romantics, noting of that indiscriminate and uncontrolled, that dark and confused passion born of rajasic inspiration. The main theme of those ancient literatures is objectivisation and generalisation, and so, wideness, vastness and universality are natural to them. In other words, a vitalistic literature is not classical literature; classicism and the classics bring in higher terms of literary creation. But is that the highest?
   We say, "No." Intellect may anoint the body of literature with a kind of sattwicquality, poise and grace; it may even make it rich with a diversity of manner and theme, yet this sattwicquality, this largeness and elevation, often lack what may be called depth and substance. Here we may get something of the rich smiling surface of the ocean, but not the real vastness, the infinity of the cosmic creation, its immeasurability. The literature which is formed with the help of thought and mental discernment, brain-power and intellectual skill may be, as we have already said, classical, it is not classic - it is not world-literature;it cannot focus and show the universal Muse, the figure of the cosmic beauty. It may at best give the frame-work of world-literature and never the inner lan vital,the secret soul of world literature. For the sole function of intellect is to place a thing in a systematic form and not to discover or reveal anything. Intellect and intelligence play with the materials touched by the senses and concretely felt by the heart. So, in the action of intellect, there is always a sense of division, want and deficiency - elements that are inherent in the gross senses and emotions upon which the intellect is based after all. In fact, the very function of the intellect is to see things divided and separated. It sees and understands the universe by analysing it, dissecting it. It fails to see the whole thing all at once, that is to say, simultaneously. It can never grasp the whole in a vast unity. Discerning intellect is, as the Upanishad says, a golden cover on the face of Truth, it cannot reveal the Truth in its reality, what it shows is a mere similitude or semblance of the Truth, its external grandeur, a remote expression of the Truth, and its divided and scattered rays. We can, of course, with the aid of intelligence form a workable acquaintance with the world. But that is not a true union. Based upon that ground alone classicism may easily become a store-house of lucid and decorative words and moral lessons, but it would find it extremely difficult to bring out the secret of things, the profound oneness with the universe. It is a very superficial judgment to say that the influence of the intellectual faculty, the power of quiet intelligence, is what made the Greek, Latin, Sanskrit literatures classics. A deeper light and power dwelling behind this intellectual faculty is the source of the glory of the ancient classics; the intellectual faculty is only an outer robe of that inner spirit.
   The Body, the Life and the Mind are only eternals. What is exclusively physical, vital or mental is mainly a field of difference, for it is a field of the finite. The Soul alone is the inner reality. And nothing but the Soul is the centre of the universe. The diversity and manifold particularities in the creation have their oneness and a vast and concrete harmony in the Soul. And if we realise this Soul we can easily and without fail embrace the universe. When That is known everything is known. In other words, not the gross perception of the senses, nor the impulse of emotions nor even the dexterity of thought but a divine vision or revelation is needed to create world-literature. This literature is neither realistic nor romantic nor even classical; it is revelatory. A particular thing when seen through revelation or divine vision no longer remains partial; it becomes integral, no more particular but universal. Time, place and subject become then embodiments of the Law of the Infinite, of the Rhythm of the all-encompassing Self, for it is only revelation, direct vision that can give the quintessence of all truths, the profoundest beauty of all the beauties.
   Even in the body, in the perception of the gross physical senses, there is a profound truth, a supernal Beauty, a universal Form. There is a universality also in the vital being and the emotions. A higher grandeur, a greater dimension of the universe is reflected in the powers of the mind and intellect. But that universal revelation of which we speak is not the proper characteristic of mind, vitality and body; there is only an approach, a shadow, often a deformation of the Self in these fields. It is not that these lesser instruments are to be neglected in the creation of world-literature.
   But they are to be seen from a higher, a transcendent plane. It is for this reason Kalidasa, a poet of physical joy and sensual pleasure, Valmiki, a poet of vital feeling and enchantment of the heart, and Vyasa, a poet of intellect and thinking power, are poets of all ages and countries.
  --
   The same thing holds good with regard to the literature of a particular nation. It is not true that poetry sweet and enthralling, the magic of the ballads, is not known to the Maoris or the Santals or the Bhils. If we leave aside the case of these uncivilised aboriginals, we come everywhere across a decent class of literature among the cultured and civilised peoples. But it is to be questioned whether that literature can be called a world-literature or, even if it be so, then to what extent? Further, it has to be seen whether the poet there has been able to go beyond the reality of physical facts, the grandeurs of emotions or the dexterities of thought and has seen the thing - his time and space and subject - sub specie aeternitatis,with the lofty vision of the Soul of the divine poet, of the god Varuna, that surpasses the immediate and the superficial, whether he has been able to raise the natural object to its supra-natural prototype.
   The son of Ravana. the hero sovereign,

30.02 - Greek Drama, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   The Greek dramatists have in this respect followed a double line of action or procedure. In the first place, no untoward event, be it murder or any undesirable act, could be represented on the stage, that is, openly in public. Any such thing forming part of the plot used to be described in the words of some character in the play; the Chorus was mainly entrusted with this task. Secondly, the story or plot of the drama was so chosen as to raise feelings of disgust or pity in the minds of the audience. Steeped in these feelings of disgust arid pity, the emotions were to get purified. The untoward events not being enacted before the eye, only a picture was presented to the imagination through the medium of language. The grosser things appear as if transfigured in the light of literary language. Besides, the Greek language itself has a power of its own, and this power has been utilised by the dramatists as an instrument of purification. In this language of ancient Greece, there is such simple beauty and harmony, such an attractive rhythm of movement, a light and a clarity that anything expressed in this language partakes of its form and structure and temperament, acquires as if by contagion a strange -lustre and harmony. Impure and unbridled vital impulses form the subject matter of Greek drama, but the mind and consciousness which the dramatists bring to bear on their subject are full of calm and quiet, order and light. The language of the Greeks has been a simple easy and natural instrument in their hands for the work of purifying the heart and clarifying the mind and the inner being.
   (4)

30.03 - Spirituality in Art, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   Is there any natural opposition between art and the spiritual life? The Puritans had cast aside poetry and music like poison. In the Talmud (the scripture of the Jews) there is the total prohibition to draw the picture of anybody, be he a man or a God. Plato in his Republicrefused to award a locus to the poet. Even in the world of to-day, behind the externals we are after Idealism that awakens the higher emotions, the spiritual perception, and inspires the spiritual life in poetry, music, painting and sculpture. We want to do away with mundane art and have the art that helps to acquaint us with God. We want to turn our eyes from the art that depicts the lower propensities of our nature and like to gaze at the one that gives us a higher, nobler and purer inspiration.
   The spiritual knowledge is the supreme knowledge, and the rest is the ordinary knowledge. The spiritual life is alone the best and the only thing worth aspiring for. If this is the only truth then men will aspire for nothing except that which is helpful to the spiritual life. Men will keep aloof from whatever is an obstacle to it. Every branch of the ordinary knowledge should be made into a step towards the supreme knowledge. If there is any glory or beauty in the world then it belongs to God. So the usefulness of the ordinary knowledge lies in being subservient to the supreme Knowledge. To-day we want to found this thesis. But how far is it correct, what is its precise meaning? At the very outset we would like to say that the object of art is to create joy. There is one joy in God-realisation, and another in the company of a woman: an artist can make a joyful creation out of either of the two. The depiction of the company of a woman may be harmful to the spiritual life, but, from the standpoint of the creation of pure and simple joy, is there any hard and fast rule that its value should be low? The critic may say: "God alone is the repository of the complete joy. In the ordinary worldly life there is no lack of joy or beauty, but that joy or beauty is a portion or a shadow of God himself, a major part of it being a deformation. The story of the enjoyment of a woman may be very fascinating, but if we do not find in it anything that may lead our vision to and draw out the sweetness of God then from the side of the creation of taste too it falls short of the perfect perfection. If art were to exist in the creation of taste anyhow then the artist might deal with any subject to fulfil his object by any means. But if he wants to create the highest taste, the fulness of taste, let him manifest God in speech, painting and sculpture."

30.15 - The Language of Rabindranath, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   Tagore's Goddess of speech is a pinnacled exquisiteness of beauty, harmony, balance and skill. Bankim's language also is beautiful and graceful - it is not rough and masculine; it is also charming but there is not in it such profusion, intensity and almost exclusiveness of grace, sweetness, beauty and tenderness as are found in Rabindranath. Prodigality, luxuriance and even complexity are hall-marks of Tagore's style. Bankim's is more simple and straight and transparent, less decorating and ambulating. There is in Bankim what is called decorum, restraint, stability and clarity, qualities of the classics; he reminds us of the French language - the French of Racine and Voltaire. In Rabindranath's nature and atmosphere we find the blossoming heart of the Romantics. That is why the manner of his expression is not so much simple arid straight as it is skillful and ornamental. There is less of transparency than the play of hues. Eloquence overweighs reticence. Echoes and pitches of many kinds of different thoughts, sentiments and emotions intermingle - his language moves on spreading all around, sparkling at every step. Subtlety of suggestion, irony and obliquity, a lilting grace of movement carry us over, almost without our knowing it, to the threshold of some other world. Rabindranath's style is neither formed nor regulated by the laws and patterns of reason, the arguments and counter-arguments of logic. It is an inherent discernment, the choice of a deep and aspiring idealism, the poignant power of an intuition welling out of a sensitive heart, that have given form and pace to his language. Reason or argument in itself finds no room here. That is only an indirect support of a direct feeling, a throb in vitality. This language has no love, no need for set rules, for a prescribed technique, so that it may attain to a tranquil and peaceful gait. It has need of emotion, impetus and sharpness. It is like the free stepping of a lightning flare, as if an Urvasie dancing in Tagore's own hall of music.
   But it does not mean that this language is overflowing with mere emotion. Here too there is a regulated order and restraint. The ultimate growth and perfection of a language has something of the rhythm of an athlete's body in movement - in the steadied measure of the strides of a sprinter, for example. The transparency of intelligence as reflected in the classical manner, the firmness and fixity delivered by reason, the simplicity of syllogistic orderliness are not to be found here. But in our poet's creation, even in his prose the logic of intelligence may not be evident but there is a logic of feeling which is still, cogent and convincing, yet more living and dynamic.

3.01 - The Soul World, #Theosophy, #Alice Bailey, #Occultism
  Higher grades of soul substance render themselves distinguishable by the fact that in them one of the basic forces, namely antipathy, retires completely, and sympathy alone shows itself as the one really effective. Now this is able to make its power felt within the parts of soul formation itself. These parts mutually attract each other. The force of sympathy within a soul formation comes to expression in what one calls liking. And each lessening of this sympathy is disliking. Disliking is only a lessened liking, as cold is only a lessened warmth. Liking and disliking compose what lives in man as the world of emotions in
  p. 106

3.02 - The Motives of Devotion, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  So far, then, all Yogic experience is agreed. But Religion and the Yoga of Bhakti go farther; they attribute to this Being a Personality and human relations with the human being. In both the human being approaches the Divine by means of his humanity, with human emotions, as he would approach a fellow-being, but with more intense and exalted feelings; and not only so, but the Divine also responds in a manner answering to these emotions. In that possibility of response lies the whole question; for if the Divine is impersonal, featureless and relationless, no such response is possible and all human approach to it becomes an absurdity; we must rather dehumanise, depersonalise, annul ourselves in so far as we are human beings or any kind of beings; on no other conditions and by no other means can we approach it. Love, fear, prayer, praise, worship of an Impersonality which has no relation with us or with anything in the universe and no feature that our minds can lay hold of, are obviously an irrational foolishness. On such terms religion and devotion become out of the question. The Adwaitin in order to find a religious basis for his bare and sterile philosophy, has to admit the practical existence of God and the gods and to delude his mind with the language of Maya. Buddhism only became a popular religion when Buddha had taken the place of the supreme Deity as an object of worship.
  Even if the Supreme be capable of relations with us but only of impersonal relations, religion is robbed of its human vitality and the Path of Devotion ceases to be effective or even possible. We may indeed apply our human emotions to it, but in a vague and imprecise fashion, with no hope of a human response: the only way in which it can respond to us, is by stilling our emotions and throwing upon us its own impersonal calm and immutable equality; and this is what in fact happens when we approach the pure impersonality of the Godhead. We can obey it as a Law, lift our souls to it in aspiration towards its tranquil being, grow into it by shedding from us our emotional nature; the human being in us is not satisfied, but it is quieted, balanced, stilled. But the Yoga of devotion, agreeing in this with Religion, insists on a closer and warmer worship than this impersonal aspiration. It aims at a divine fulfilment of the humanity in us as well as of the impersonal part of our being; it aims at a divine satisfaction of the emotional being of man. It demands of the Supreme acceptance of our love and a response in kind; as we delight in Him and seek Him, so it believes that He too delights in us and seeks us. Nor can this demand be condemned as irrational, for if the supreme and universal Being did not take any delight in us, it is not easy to see how we could have come into being or could remain in being, and if He does not at all draw us towards him, - a divine seeking of us, - there would seem to be no reason in Nature why we should turn from the round of our normal existence to seek Him.
  Therefore that there may be at all any possibility of a Yoga of devotion, we must assume first that the supreme Existence is not an abstraction or a state of existence, but a conscious Being; secondly, that he meets us in the universe and is in some way immanent in it as well as its source, - otherwise, we should have to go out of cosmic life to meet him; thirdly, that he is capable of personal relations with us and must therefore be not incapable of personality; finally, that when we approach him by our human emotions, we receive a response in kind. This does not mean that the nature of the Divine is precisely the same as our human nature though upon a larger scale, or that it is that nature pure of certain perversions and God a magnified or else an ideal Man. God is not and cannot be an ego limited by his qualities as we are in our normal consciousness. But on the other hand our human consciousness must certainly originate and have been derived from the Divine; though the forms which it takes in us may and must be other than the divine because we are limited by ego, not universal, not superior to our nature, not greater than our qualities and their workings, as he is, still our human emotions and impulses must have behind them a Truth in him of which they are the limited and very often, therefore, the perverse or even the degraded forms. By approaching him through our emotional being we approach that Truth, it comes down to us to meet our emotions and lift them towards it; through it our emotional being is united with him.
  Secondly, this supreme Being is also the universal Being and our relations with the universe are all means by which we are prepared for entering into relation with him. All the emotions with which we confront the action of the universal existence upon us, are really directed towards him, in ignorance at first, but it is by directing them in growing knowledge towards him that we enter into more intimate relations with him, and all that is false and ignorant in them will fall away as we draw nearer towards unity. To all of them he answers, taking us in the stage of progress in which we are; for if we met no kind of response or help to our imperfect approach, the more perfect relations could never be established. Even as men approach him, so he accepts them and responds too by the divine Love to their bhakti, tathaiva bhajate. Whatever form of being, whatever qualities they lend to him, through that form and those qualities he helps them to develop, encourages or governs their advance and in their straight way or their crooked draws them towards him. What they see of him is a truth, but a truth represented to them in the terms of their own being and consciousness, partially, distortedly, not in the terms of its own higher reality, not in the aspect which it assumes when we become aware of the complete Divinity. This is the justification of the cruder and more primitive elements of religion and also their sentence of transience and passing. They are justified because there is a truth of the Divine behind them and only so could that truth of the Divine be approached in that stage of the developing human consciousness and be helped forward; they are condemned, because to persist always in these crude conceptions and relations with the Divine is to miss that closer union towards which these crude beginnings are the first steps, however faltering.
  All life, we have said, is a Yoga of Nature; here in this material world life is her reaching out from her first inconscience towards a return to union with the conscient Divine from whom she proceeded. In religion the mind of man, her accomplished instrument, becomes aware of her goal in him, responds to her aspiration. Even popular religion is a sort of ignorant Yoga of devotion. But it does not become what we specifically call Yoga until the motive becomes in a certain degree clairvoyant, until it sees that union is its object and that love is the principle of union, and until therefore it tries to realise love and lose its separative character in love. When that has been accomplished, then the Yoga has taken its decisive step and is sure of its fruition. Thus the motives of devotion have first to direct themselves engrossingly and predominantly towards the Divine, then to transform themselves so that they are rid of their more earthy elements and finally to take their stand in pure and perfect love. All those that cannot coexist with the perfect union of love, must eventually fall away, while only those that can form themselves into expressions of divine love and into means of enjoying divine love, can remain. For love is the one emotion in us which can be entirely motiveless and self-existent; love need have no other motive than love. For all our emotions arise either from the seeking after delight and the possession of it, or from the baffling of the search, or from the failure of the delight we have possessed or had thought to grasp; but love is that by which we can enter directly into possession of the self-existent delight of the divine Being. Divine love is indeed itself that possession and, as it were, the body of the Ananda.
  These are the truths which condition our approach to this Yoga and our journey on this path. There are subsidiary questions which arise and trouble the intellect of man, but, though we may have yet to deal with them they are not essential. Yoga of Bhakti is a matter of the heart and not of the intellect. For even for the knowledge which comes on this way, we set out from the heart and not from the intelligence. The truth of the motives of the heart's devotion and their final arrival and in some sort their disappearance into the supreme and unique self-existent motive of love, is therefore all that initially and essentially concerns us. Such difficult questions there are as whether the Divine has an original supraphysical form or power of form from which all forms proceed or is eternally formless; all we need at present say is that the Divine does at least accept the various forms which the devotee gives to him and through them meets him in love, while the mixing of our spirits with his spirit is essential to the fruition of Bhakti. So too, certain religions and religious philosophies seek to bind down devotion by a conception of an eternal difference between the human soul and the Divine, without which they say love and devotion cannot exist, while that philosophy which considers that One alone exists, consigns love and devotion to a movement in the ignorance, necessary perhaps or at the least useful as a preparatory movement while yet the ignorance lasts, but impossible when all difference is abolished and therefore to be transcended and discarded. We may hold, however, the truth of the one existence in this sense that all in Nature is the Divine even though God be more than all in Nature, and love becomes then a movement by which the Divine in Nature and man takes possession of and enjoys the delight of the universal and the supreme Divine. In any case, love has necessarily a twofold fulfilment by its very nature, that by which the lover and the beloved enjoy their union in difference and all too that enhances the joy of various union, and that by which they throw themselves into each other and become one Self. That truth is quite sufficient to start with, for it is the very nature of love, and since love is the essential motive of this Yoga, as is the whole nature of love, so will be too the crown and fulfilment of the movement of the Yoga.

3.02 - The Psychology of Rebirth, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  and mental fatigue, bodily illness, violent emotions, and shock,
  of which the last has a particularly deleterious effect on one's

3.03 - The Godward Emotions, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  object:3.03 - The Godward emotions
  class:chapter
  --
     The Godward emotions
     The principle of Yoga is to turn Godward all or any of the powers of the human consciousness so that through that activity of the being there may be contact, relation, union. In the Yoga of Bhakti it is the emotional nature that is made the instrument. Its main principle is to adopt some human relation between man and the Divine Being by which through the ever intenser flowing of the heart's emotions towards him the human soul may at last be wedded to and grow one with him in a passion of divine Love. It is not ultimately the pure peace of oneness or the power and desireless will of oneness, but the ecstatic joy of union which the devotee seeks by his Yoga. Every feeling that can make the heart ready for this ecstasy the Yoga admits; everything that detracts from it must increasingly drop away as the strong union of love becomes closer and more perfect.
     All the feelings with which religion approaches the worship, service and love of God, the Yoga admits, if not as its final accompaniments, yet as preparatory movements of the emotional nature. But there is one feeling with which the Yoga, at least as practised in India, has very little dealing. In certain religions, in most perhaps, the idea of the fear of God plays a very large part, sometimes the largest, and the God-fearing man is the typical worshipper of these religions. The sentiment of fear is indeed perfectly consistent with devotion of a certain kind and up to a certain point; at its highest it rises into a worship of the divine Power, the divine Justice, divine Law, divine Righteousness, and ethical obedience, an awed reverence for the almighty Creator and Judge. Its motive is therefore ethico-religious and it belongs not so strictly to the devotee, but to the man of works moved by a devotion to the divine ordainer and judge of his works. It regards God as the King and does not approach too near the glory of his throne unless justified by righteousness or led there by a mediator who will turn away the divine wrath for sin. Even when it draws nearest, it keeps an awed distance between itself and the high object of its worship. It cannot embrace the Divine with all the fearless confidence of the child in his mother or of the lover in his beloved or with that intimate sense of oneness which perfect love brings with it.

3.04 - The Way of Devotion, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  This is the ordinary movement by which what may be at first a vague adoration of some idea of the Divine takes on the hue and character and then, once entered into the path of Yoga, the inner reality and intense experience of divine love. But there is the more intimate Yoga which from the first consists in this love and attains only by the intensity of its longing without other process or method. All the rest comes, but it comes out of this, as leaf and flower out of the seed; other things are not the means of developing and fulfilling love, but the radiations of love already growing in the soul. This is the way that the soul follows when, while occupied perhaps with the normal human life, it has heard the flute of the Godhead behind the near screen of secret woodlands and no longer possesses itself, can have no satisfaction or rest till it has pursued and seized and possessed the divine fluteplayer. This is in essence the power of love itself in the heart and soul turning from earthly objects to the spiritual source of all beauty and delight. There live in this seeking all the sentiment and passion, all the moods and experiences of love concentrated on a supreme object of desire and intensified a hundredfold beyond the highest acme of intensity possible to a human love. There is the disturbance of the whole life, the illumination by an unseized vision, the unsatisfied yearning for a single object of the heart's desire, the intense impatience of all that distracts from the one preoccupation, the intense pain of the obstacles that stand in the way of possession, the perfect vision of all beauty and delight in a single form. And there are all the many moods of love, the joy of musing and absorption, the delight of the meeting and fulfilment and embrace, the pain of separation, the wrath of love, the tears of longing, the increased delight of reunion. The heart is the scene of this supreme idyll of the inner consciousness, but a heart which undergoes increasingly an intense spiritual change and becomes the radiantly unfolding lotus of the spirit. And as the intensity of its seeking is beyond the highest power of the normal human emotions, so also the delight and the final ecstasy are beyond the reach of the imagination and beyond expression by speech. For this is the delight of the Godhead that passes human understanding. Indian bhakti has given to this divine love powerful forms, poetic symbols which are not in reality so much symbols as intimate expressions of truth which can find no other expression. It uses human relations and sees a divine person, not as mere figures, but because there are divine relations of supreme Delight and Beauty with the human soul of which human relations are the imperfect but still the real type, and because that Delight and Beauty are not abstractions or qualities of a quite impalpable metaphysical entity, but the very body and form of the supreme Being. It is a living Soul to which the soul of the bhakta yearns; for the source of all life is not an idea or a conception or a state of existence, but a real Being. Therefore in the possession of the divine Beloved all the life of the soul is satisfied and all the relations by which it finds and in which it expresses itself, are wholly fulfilled; therefore, too, by any and all of them can the Beloved be sought, though those which admit the greatest intensity, are always those by which he can be most intensely pursued and possessed with the profoundest ecstasy. He is sought within in the heart and therefore apart from all by an inward-gathered concentration of the being in the soul itself; but he is also seen and loved everywhere where he manifests his being. All the beauty and joy of existence is seen as his joy and beauty; he is embraced by the spirit in all beings; the ecstasy of love enjoyed pours itself out in a universal love; all existence becomes a radiation of its delight and even in its very appearances is transformed into something other than its outward appearance. The world itself is experienced as a play of the divine Delight, a Lila, and that in which the world loses itself is the heaven of beatitude of the eternal union.
  

3.07.2 - Finding the Real Source, #unset, #Arthur C Clarke, #Fiction
  Even with negative emotions, do this. When you are angry, do not be centered on the person who has aroused it. Let him be on the periphery. You just become anger. Feel anger in its totality; allow it to happen within. Don't rationalize; don't say that this man has created it. Do not condemn the man. He has just become the situation. And feel grateful towards him that he has helped something which was hidden to come into the open. He has hit you somewhere, and a wound was there hidden. Now you know it, so become the wound.
  With negative or positive, with any emotion, use this, and there will be a great change in you. If the emotion is negative, you will be freed of it by being aware that it is within you. If the emotion is positive, you will become the emotion itself. If it is joy, you will become joy. If it is anger, the anger will dissolve.
  And this is the difference between negative and positive emotions: if you become aware of a certain emotion, and by your becoming aware the emotion dissolves, it is negative. If by your becoming aware of a certain emotion you then become the emotion, if the emotion then spreads and becomes your being, it is positive. Awareness works differently in both cases. If it is a poisonous emotion, you are relieved of it through awareness. If it is good, blissful, ecstatic, you become one with it. Awareness deepens it.

3.0 - THE ETERNAL RECURRENCE, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  there lies some possibility of determining new emotions and new desires
  in men.

3.11 - Spells, #Advanced Dungeons and Dragons 2E, #unset, #Zen
    This spell is a deeper and more intense version of telepathy. It allows the priest to communicate silently and instantly with a single willing subject. Participants may share deeper thoughts than with telepathy, including emotions and memories. Each participant sees, hears, and otherwise senses everything experienced by the other, although such vicarious experiences feel diluted and cannot be mistaken for direct sensations.
    The participants can quickly share such personal concepts as plans, hopes, and fears, but they cannot share skills or spells. Thus, it is impossible to communicate the procedure for casting a particular spell or for picking a lock.

3.2.02 - Yoga and Skill in Works, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  The idea of works, in the thought of the Gita, is the widest possible. All action of Nature in man is included, whether it be internal or external, operate in the mind or use the body, seem great or seem little. From the toil of the hero to the toil of the cobbler, from the labour of the sage to the simple physical act of eating, all is included. The seeking of the Self by thought, the adoration of the Highest by the emotions of the heart, the gathering of means and material and capacity and the use of them for the service of God and man stand here on an equal footing. Buddha sitting under the Bo-tree and conquering the illumination, the ascetic silent and motionless in his cave, Shankara storming through India, debating with all men and preaching most actively the gospel of inaction are all from this point of view doing great and forceful work. But while the outward action may be the same, there is a great internal difference between the working of the ordinary man and the working of the Yogin, - a difference in the state of the being, a difference in the power and the faculty, a difference in the will and temperament.
  What we do, arises out of what we are. The existent is conscious of what he is; that consciousness formulates itself as knowledge and power; works are the result of this twofold force of being in action. Mind, life and body can only operate out of that which is contained in the being of which they are forces.

3.2.08 - Bhakti Yoga and Vaishnavism, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  As to the point that puzzles you, it only arises from a confusion between the feeling of the devotee and the observation of the observer. Of course the devotee loves Krishna because Krishna is lovable and not for any other reason that is his feeling and his true feeling. He has no time to bother his head about what in himself made him able to love, the fact that he does love is sufficient for him and he does not need to analyse his emotions. The Grace of Krishna consists for him in Krishnas very lovableness, in his showing of himself to the devotee, in his call, the cry of his flute. That is enough for the heart or, if there is anything more, it is the yearning that others or all may hear the flute, see the face, feel all the beauty and rapture of this love.
  It is not the heart of the devotee but the mind of the observer that questions how it is that the Gopis were called or responded at once and others the Brahmin women, for instancewere not called or did not respond at once. Once the mind puts the question, there are two possible answers, the mere will of Krishna without any reason, what the mind would call his absolute divine choice or his arbitrary divine caprice or else the readiness of the heart that is called, and that amounts to adhikri-bheda. A third reply would becircumstances, as for instance, the parking off of the spiritual ground into closed preserves. But how can circumstances prevent the Grace from acting? In spite of the parking off, it worksChristians, Mahomedans do answer to the Grace of Krishna. Tigers, ghouls must love if they see him, hear his flute? Yes, but why do some hear it and see him, others not? We are thrown back on the two alternatives, Krishnas Grace calls whom it wills to call without any determining reason for the choice or rejection, his mercy or his withholding or at least delaying of his mercy, or else he calls the hearts that are ready to vibrate and leap up at his call and even there he waits till the moment has come. To say that it does not depend on outward merit or appearance of fitness is no doubt true; the something that was ready to wake in spite, it may be, of many hard layers in which it was enclosed, may be something visible to Krishna and not to us. It was there perhaps long before the flute began to play, but he was busy melting the hard layers so that the heart in its leap might not be pressed back by them when the awakening notes came. The Gopis heard and rushed out into the forest the others did notor did they think it was only some rustic music or some rude cowherd lover fluting to his sweetheart, not a call that learned and cultured or virtuous ears could recognise as the call of the Divine? There is something to be said for the adhikri-bheda. But of course it must be understood in a large sense,some may have the adhikra for recognising Krishnas flute, some for the call of Christ, some for the dance of Shivato each his own way and his natures answer to the Divine Call. Adhikra cannot be stated in rigid mental terms, it is something spiritual and subtle, something mystic and secret between the called and the Caller.

32.09 - On Karmayoga (A Letter), #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   In our spiritual discipline Karmayoga is the field of manifestation. By means of Jnanayoga you will build there the edifice of your higher life. The aim of sadhana is to establish the divine qualities in oneself and transform oneself. And for that one has first to change one's thought, mind and feeling. And thought is changed mainly by thought, by meditation, by will and Tapasya. The impact of active life may be of help in changing thought and feeling, but that would be only a help. Try to turn your eyes on your own life and activities. View the outside world with your inner thought and feeling. Try to observe what thought and feeling, what inner status gives rise to your work and governs your life. Is your work to be the effect of only your desires, your emotions and of your nervous excitements? If not, then see from your inner poise and feel from behind everybody and everything what divine urge, what inner divine impulse is trying to emerge. Get to know and nurse it into being. Remove all waste matter from all sides and be guided by the fulness of its light and force. To be at work, whatever its nature, and to remain self-poised in the light and force of knowledge - this is true Karmayoga. When you acquire this, at least a bit of it, then only there will come to light in the proper way what God wants to create with your collaboration.
   ***

3.2.4 - Sex, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  There is a vital love, a physical love. It is possible for the vital to desire a woman for various vital reasons without lovein order to satisfy the instinct of domination or possession, in order to draw in the vital forces of a woman so as to feed ones own vital or for the exchange of vital forces, to satisfy vanity, the hunters instinct of the chase etc. etc.2 This is often called love, but it is only vital desire, a kind of lust. If however the emotions of the heart are awakened, then it becomes vital love, a mixed affair with any or all of these vital motives strong, but still vital love.
  There may too be a physical love, the attraction of beauty, the physical sex-appeal or anything else of the kind awakening the emotions of the heart. If that does not happen, then the physical need is all and that is sheer lust, nothing more. But physical love is possible.
  In the same way there can be a mental love. It arises from the attempt to find ones ideal in another or from some strong mental passion of admiration and wonder or from the minds seeking for a comrade, a complement and fulfiller of ones nature, a sahadharm, a guide and helper, a leader and master or from a hundred other mental motives. By itself that does not amount to love, though often it is so ardent as to be hardly distinguishable from it and may even push to sacrifice of life, entire self-giving etc. etc. But when it awakes the emotions of the heart, then it may lead to a very powerful love which is yet mental in its root and dominant character. Ordinarily, however, it is the mind and vital together which combine; but this combination can exist along with a disinclination or positive dislike for the physical act and its accompaniments. No doubt if the man presses, the woman is likely to yield, but it is contre-coeur, as they say, against her feelings and her deepest instincts.
  It is an ignorant psychology that reduces everything to the sex-motive and the sex-impulse.
  --
  The desires of the heart and the body which stand in the way of Brahmacharya give a glow to the vital and emotive nature and prevent it from being dry and shut to feeling. To keep the heart warm and open, not dried up or closed, and at the same time attain to spiritual purity the best way is to turn it towards that which is eternal, pure and ever true, behind and beyond these earthly emotions the ever-living Love, Bliss and Beauty.
  ***
  --
  It [touch] is vital-physical. All sex movement has a vital element in it, but the mere vital movement is not directly interested in touching or the sex act. It is interested more in the play of the emotions, domination and subjection, quarrels, reconciliations, the interchange of vital forces etc. It is the vital-physical consciousness that gives so much importance to the touch, embrace, sex act etc.
  ***

3.4.1 - The Subconscient and the Integral Yoga, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  In our Yoga we mean by the subconscient that quite submerged part of our being in which there is no wakingly conscious and coherent thought, will or feeling or organised reaction, but which yet receives obscurely the impressions of all things and stores them up in itself and from it too all sorts of stimuli, of persistent habitual movements, crudely repeated or disguised in strange forms can surge up into dream or into the waking nature. For if these impressions rise up most in dream in an incoherent and disorganised manner, they can also and do rise up into our waking consciousness as a mechanical repetition of old thoughts, old mental, vital and physical habits or an obscure stimulus to sensations, actions, emotions which do not originate in or from our conscious thought or will and are even often opposed to its perceptions, choice or dictates. In the subconscient there is an obscure mind full of obstinate sanskaras, impressions, associations, fixed notions, habitual reactions formed by our past, an obscure vital full of the seeds of habitual desires, sensations and nervous reactions, a most obscure material which governs much that has to do with the condition of the body. It is largely responsible for our illnesses; chronic or repeated illnesses are indeed mainly due to the subconscient and its obstinate memory and habit of repetition of whatever has impressed itself upon the body consciousness. But this subconscient must be clearly distinguished from the subliminal parts of our being such as the inner or subtle physical consciousness, the inner vital or inner mental; for these are not at all obscure or incoherent or illorganised, but only veiled from our surface consciousness. Our surface constantly receives something, inner touches, communications or influences, from these sources but does not know for the most part whence they come.
  ***

3-5 Full Circle, #unset, #Arthur C Clarke, #Fiction
  Each discipline has, and must have, a certain vocabulary of its own: thousands of words that refer to its data on the lowest level of abstraction. These represent the "concrete manipulable objects" mentioned on page 82 of Mr. Koler's article. (For psychology and the humanities they include emotions, feelings, values.) The point however is, first, that each discipline now has, but in most cases does not need to have, a set of words which represents the grouping, the classification of its low-level words. These are the "abstract words" in the reference above, comprising part of each discipline's vocabulary. These many diverse abstract vocabularies cause the disorganized complexity of modern education and thought, producing much of the confusion in the students' minds. They require a vast amount of memorization, conceal meaning, and prevent understanding.
  Our model of unified science corrects this situation: It accepts the data of each of the sciences and humanities, and the vocabularies which denotate them. It also accepts many "game tree" classifications such as the taxonomic series, and all others which are logically compatible with each other. It then classifies these diverse sets of data and classifications in a single manner and vocabulary: The manner and vocabulary in which the chemical elements were classified by Mendeleyev and Maier a century ago, and which have since been improved by many others . . . (See fold-out chart and Figure IV-11).

36.07 - An Introduction To The Vedas, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Zen
   In the process of Nature, in the material world and in its activities they did not see something mundane and material, but found in them a reflection of the supernatural. It may be asked: if, the gross forms were mere symbols, then why is the Veda so replete with them and why has so much importance been given to them? Then we have to enquire into the symbolism of the ancients. Here in this connection we want only to mention that the language of the ancients used to flow from their heart. It was not subject to any intellectual reasoning and was not analytical as that of t day. The language was simply symbol of their direct realisation. All languages originate from the perceptions of the senses and the emotions of the heart. The inner urge was kept intact in the language of the ancients. The language and their direct perception were not intercepted by the syllogistic reasoning. So the subtle experiences when expressed in language used to entail the corresponding gross perceptions as well. The ceremonials and the sacrifices are but symbols of inner experiences. According to the Chhandogya Upanishad, yavanva ayamakasastavanesontarhrdaya akash ... (The sky that we see in the outer space is also in our inner heart. Both the Heaven and the earth, Agni as well as Vayu all are concentrated in our inner heart).
   In the Katha Upanishad too we come across the same utterance: yadeveha tadamutra15

3.7.2.03 - Mind Nature and Law of Karma, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  This character of mans being prevents us from resting satisfied with the vitalistic law of Karma: the lines of the vital energy are interfered with and uplifted and altered for man by the intervention of the awakened mental energy of the spirit that emerges in the material universe and creates here on earth the form of man for its habitation, his complex nature to be its expressive power, the gamut of its music, and the action of his thought, perception, will, emotions the notation of its harmonies. The apparent inconscience of physical Nature, the beautiful and terrible, kindly and cruel conscious but amoral Life Force that is the first thing we see before us, are not the whole self-expression of the universal Being here and therefore not the whole of Nature. Man comes into it to express and realise a higher law of Nature and therefore a higher system of the lines of Karma. The mental energy divides itself and runs in many directions, has an ascending scale of the levels of its action, a great variety and combination of its dynamic aims and purposes. There are many strands of its weaving and it follows each along its own line and combines manifoldly the threads of one with the threads of another. There is in it an energy of thought that puts itself out for a return and a constant increase of knowledge, an energy of will that casts itself forth for a return and increase of conscious mastery, fulfilment of the being, execution of will in action, an energy of conscious aesthesis that feels out for a return and an increase of the creation and enjoyment of beauty, an energy of emotion that demands in its action a return and a constant increase of the enjoyment and satisfaction of the emotional power of the being. All these energies act in a way for themselves and yet depend upon and are inextricably accompanied and mingled with each other. At the same time mind has descended into matter and has to act in and through this world of the vital and physical energy and to consent to and make something of the lines of the vital and physical Karma.
  Man, then, since he is a mental being, a means of the evolution of the mental self-expression of the spirit, cannot confine the rule of his action and nature to an obedience to the vital and physical law and an intelligent utilisation of it for the greater, more ordered, more perfect enjoyment of his vital and physical existence, perpetuation, reproduction, possession, enjoyment, expansion. There is a higher law of mental being and nature of which he is bound to become aware and to seek to impose it on his life and his action. At first he is very predominantly governed by the life needs and the movement of the life energies, and it is in applying his mental energy to them and to the world around him that he makes the earliest development of his powers of knowledge and will and trains the crude impulses that lead him into the path of his emotional, aesthetic and moral evolution. But always there is a certain obscure element that takes pleasure in the action of the mental energies for their own sake and it is this, however imperfect at first in self-consciousness and intelligence, that represents the characteristic intention of Nature in him and makes his mental and eventually his spiritual evolution inevitable. The insistence of the external world around him and the need of utilising its opportunities and of meeting its siege and dangers causes his mind to be much obsessed by life and external action and the utility of thought and will and perception for his dealings with the physical and life forces, and to this preoccupation the finer more disinterested action and subtler cast of motive of the mind nature demanding its own inner development, seeking for knowledge, mastery, beauty, a purer emotional delight for their own sake, and the pursuits which are characteristic of this higher energy of the mental nature, appear almost as by-products and at any rate things secondary that can always be postponed and made subordinate to the needs and demands of the mentalised vital and physical being. But the finer and more developed mind in humanity has always turned towards an opposite self-seeing, inclined to regard this as the most characteristic and valuable element of our being and been ready to sacrifice much and sometimes all to its calls or its imperative mandate. Then life itself would be in reality for man only a field of action for the evolution, the opportunity of new experience, the condition of difficult effort and mastery of the mental and spiritual being. What then will be the lines of this mental energy and how will they affect and be affected by the lines of the vital and physical Karma?

3.8.1.06 - The Universal Consciousness, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
   and in other Hindu books as one whose occupation is beneficence to all creatures. But this vast spirit of beneficence does not necessarily exercise itself by the outward forms of emotional sympathy or active charity. We must not bind down all natures or all states of the divine consciousness in man to the one form of helpfulness which seems to us the most attractive, the most beautiful or the most beneficent. There is a higher sympathy than that of the easily touched emotions, a greater beneficence than that of an obvious utility to particular individuals in their particular sufferings.
  The egoistic consciousness passes through many stages in its emotional expansion. At first it is bound within itself, callous therefore to the experiences of others. Afterwards it is sympathetic only with those who are identified in some measure with itself, indifferent to the indifferent, malignant to the hostile.

3 - Commentaries and Annotated Translations, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  from all violent emotions and so goes forward on his journey
  a-TAt^.

4.04 - Conclusion, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  wholesome experience afforded by Eleusinian emotions.
  3 l8 I take full account of the fact that not only the psychologi-

4.04 - THE REGENERATION OF THE KING, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [405] Besides the green lion there was also, in the later Middle Ages, a red lion.157 Both were Mercurius.158 The fact that Artefius mentions a magic use of the lion (and of the snake) throws considerable light on our symbol: he is good for battle,159 and here we may recall the fighting lions and the fact that the king in the Allegoria Merlini began drinking the water just when he was venturing forth to war. We shall probably not be wrong if we assume that the king of beasts, known even in Hellenistic times as a transformation stage of Helios,160 represents the old king, the Antiquus dierum of the Cantilena, at a certain stage of renewal, and that perhaps in this way he acquired the singular title of Leo antiquus.161 At the same time he represents the king in his theriomorphic form, that is, as he appears in his unconscious state. The animal form emphasizes that the king is overpowered or overlaid by his animal side and consequently expresses himself only in animal reactions, which are nothing but emotions. Emotionality in the sense of uncontrollable affects is essentially bestial, for which reason people in this state can be approached only with the circumspection proper to the jungle,162 or else with the methods of the animal-trainer.
  [406] According to the statements of the alchemists the king changes into his animal attri bute, that is to say he returns to his animal nature, the psychic source of renewal. Wieland made use of this psychologem in his fairytale Der Stein der Weisen,163 in which the dissipated King Mark is changed into an ass, though of course the conscious model for this was the transformation of Lucius into a golden ass in Apuleius.164

4.05 - The Instruments of the Spirit, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  But in fact all action of the mind or inner instrument arises out of this Chitta or basic consciousness, partly conscient, partly subconscient or subliminal to our active mentality. When it is struck by the world's impacts from outside or urged by the reflective powers of the subjective inner being, it throws up certain habitual activities, the mould of which has been determined by our evolution. One of these forms of activity is the emotional mind, -- the heart, as we may call it for the sake of a convenient brevity. Our emotions are the waves of reaction and response which rise up from the basic consciousness, cittavrtti. Their action too is largely regulated by habit and an emotive memory. They are not imperative, not laws of Necessity; there is no really binding law of our emotional being to which we must submit without remedy; we are not obliged to give responses of grief to certain impacts upon the mind, responses of anger to others, to yet others responses of hatred or dislike, to others responses of liking or love. All these things are only habits of our affective mentality; they can be changed by the conscious will of the spirit; they can be inhibited; we may even rise entirely above all subjection to grief, anger, hatred, the duality of liking and disliking. We are subject to these things only so long as we persist in subjection to the mechanical action of the Chitta in the emotive mentality, a thing difficult to get rid of because of the power of past habit and especially the importunate insistence of the vital part of mentality, the nervous life-mind or psychic Prana. This nature of the emotive mind as a reaction of Chitta with a certain close dependence upon the nervous life-sensations and responses of the psychic Prana is so characteristic that in some languages it is called Chitta and Prana, the heart, the life soul; it is indeed the most directly agitating and powerfully insistent action of the desire-soul which the immixture of vital desire and responsive consciousness has created in us. And yet the true emotive soul, the real psyche in us, is not a desire-soul, but a soul of pure love and delight; but that, like the rest of our true being, can only emerge when the deformation created by the life of desire is removed from the surface and is no longer the characteristic action of our being. To get that done is a necessary part of our purification, liberation, perfection.
  The nervous action of the psychic Prana is most obvious in our purely sensational mentality. This nervous mentality pursues indeed all the action of the inner instrument and seems often to form the greater part of things other than sensation. The emotions are especially assailed and have the pranic stamp; fear is even more of a nervous sensation than an emotion, anger is largely or often a sensational response translated into terms of emotion. Other feelings are more of the heart, more inward, but they ally themselves to the nervous and physical longings or outward-going impulses of the psychic Prana. Love is an emotion of the heart and may be a pure feeling, -- all mentality, since we are embodied minds, must produce, even thought produces, some kind of life effect and some response in the stuff of body, but they need not for that reason be of a physical nature, -- but the heart's love allies itself readily with a vital desire in the body. This physical element may be purified of that subjection to physical desire which is called lust, it may become love using the body for a physical as well as a mental and spiritual nearness; but love may, too, separate itself from all, even the most innocent physical element, or from all but a shadow of it, and be a pure movement to union of soul with soul, psyche with psyche. Still the proper action of the sensational mind is not emotion, but conscious nervous response and nervous feeling and affection, impulse of the use of physical sense and body for some action, conscious vital craving and desire. There is a side of receptive response, a side of dynamic reaction. These things get their proper normal use when the higher mind is not mechanically subject to them, but controls and regulates their action. But a still higher state is when they undergo a certain transformation by the conscious will of the spirit which gives its right and no longer its wrong or desire form of characteristic action to the psychic Prana.
  Manas, the sense mind, depends in our ordinary consciousness on the physical organs of receptive sense for knowledge and on the organs of the body for action directed towards the objects of sense. The superficial and outward action of the senses is physical and nervous in its character, and they may easily be thought to be merely results of nerve-action; they are sometimes called in the old books pranas, nervous or life activities. But still the essential thing in them is not the nervous excitation, but the consciousness, the action of the Chitta, which makes use of the organ and of the nervous impact of which it is the channel. Manas, sense-mind, is the activity, emerging from the basic consciousness, which makes up the whole essentiality of what we call sense. Sight, hearing, taste, smell, touch are really properties of &e; mind, not of the body; but the physical mind which we ordinarily use, limits itself to a translation into sense of so much of the outer impacts as it receives through the nervous system and the physical organs. But the inner Manas has also a subtle sight, hearing, power of contact of its own which is not dependent on the physical organs. And it has, moreover, a power not only of direct communication of mind with object, -- leading even at a without remedy; we are not obliged to give responses of grief to certain impacts upon the mind, responses of anger to others, to yet others responses of hatred or dislike, to others responses of liking or love. All these things are only habits of our affective mentality; they can be changed by the conscious will of the spirit; they can be inhibited; we may even rise entirely above all subjection to grief, anger, hatred, the duality of liking and disliking. We are subject to these things only so long as we persist in subjection to the mechanical action of the Chitta in the emotive mentality, a thing difficult to get rid of because of the power of past habit and especially the importunate insistence of the vital part of mentality, the nervous life-mind or psychic Prana. This nature of the emotive mind as a reaction of Chitta with a certain close dependence upon the nervous life-sensations and responses of the psychic Prana is so characteristic that in some languages it is called Chitta and Prana, the heart, the life soul; it is indeed the most directly agitating and powerfully insistent action of the desire-soul which the immixture of vital desire and responsive consciousness has created in us. And yet the true emotive soul, the real psyche in us, is not a desire-soul, but a soul of pure love and delight; but that, like the rest of our true being, can only emerge when the deformation created by the life of desire is removed from the surface and is no longer the characteristic action of our being. To get that done is a necessary part of our purification, liberation, perfection.
  The nervous action of the psychic Prana is most obvious in our purely sensational mentality. This nervous mentality pursues indeed all the action of the inner instrument and seems often to form the greater part of things other than sensation. The emotions are especially assailed and have the pranic stamp; fear is even more of a nervous sensation than an emotion, anger is largely or often a sensational response translated into terms of emotion. Other feelings are more of the heart, more inward, but they ally themselves to the nervous and physical longings or outward-going impulses of the psychic Prana. Love is an emotion of the heart and may be a pure feeling, -- all mentality, since we are embodied minds, must produce, even thought produces, some kind of life effect and some response in the stuff of body, but they need not for that reason be of a physical nature, -- but the heart's love allies itself readily with a vital desire in the body. This physical element may be purified of that subjection to physical desire which is called lust, it may become love using the body for a physical as well as a mental and spiritual nearness; but love may, too, separate itself from all, even the most innocent physical element, or from all but a shadow of it, and be a pure movement to union of soul with soul, psyche with psyche. Still the proper action of the sensational mind is not emotion, but conscious nervous response and nervous feeling and affection, impulse of the use of physical sense and body for some action, conscious vital craving and desire. There is a side of receptive response, a side of dynamic reaction. These things get their proper normal use when the higher mind is not mechanically subject to them, but controls and regulates their action. But a still higher state is when they undergo a certain transformation by the conscious will of the spirit which gives its right and no longer its wrong or desire form of characteristic action to the psychic Prana.
  Manas, the sense mind, depends in our ordinary consciousness on the physical organs of receptive sense for knowledge and on the organs of the body for action directed towards the objects of sense. The superficial and outward action of the senses is physical and nervous in its character, and they may easily be thought to be merely results of nerve-action; they are sometimes called in the old books pranas, nervous or life activities. But still the essential thing in them is not the nervous excitation, but the consciousness, the action of the Chitta, which makes use of the organ and of the nervous impact of which it is the channel. Manas, sense-mind, is the activity, emerging from the basic consciousness, which makes up the whole essentiality of what we call sense. Sight, hearing, taste, smell, touch are really properties of the mind, not of the body; but the physical mind which we ordinarily use, limits itself to a translation into sense of so much of the outer impacts as it receives through the nervous system and the physical organs. But the inner Manas has also a subtle sight, hearing, power of contact of its own which is not dependent on the physical organs. And it has, moreover, a power not only of direct communication of mind with object, -- leading even at a high pitch of action to a sense of the contents of an object within or beyond the physical range, -- but direct communication also of mind with mind. Mind is able too to alter, modify, inhibit the incidence, values, intensities of sense impacts. These powers of the mind we do not ordinarily use or develop; they remain subliminal and emerge sometimes in an irregular and fitful action, more readily in some minds than in others, or come to the surface in abnormal states of the being. They are the basis of clairvoyance, clairaudience, transference of thought and impulse, telepathy, most of the more ordinary kinds of occult powers, -- so called, though these are better described less mystically as powers of the now subliminal action of the Manas. The phenomena of hypnotism and many others depend upon the action of this subliminal sense-mind; not that it alone constitutes all the elements of the phenomena, but it is the first supporting means of intercourse, communication and response, though much of the actual operation belongs to an inner Buddhi. Mind physical, mind supraphysical, -- we have and can use this double sense mentality.

4.06 - Purification-the Lower Mentality, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  We have to deal with the complex action of all these instruments and set about their purification. And the simplest way will be to fasten on the two kinds of radical defect in each, distinguish clearly in what they consist and set them right. But there is also the question where we are to begin. For the entanglement is great, the complete purification of one instrument depends on the complete purification too of all the others, and that is a great source of difficulty, disappointment and perplexity, -- as when we think we have got the intelligence purified, only to find that it is still subject to attack and over-clouding because the emotions of the heart and the will and sensational mind are still affected by the many impurities of the lower nature and they get back into the enlightened Buddhi and. prevent it from reflecting the pure truth for which we are seeking. But we have on the other hand this advantage that one important instrument sufficiently purified can be used as a means for the purification of the others, one step firmly taken makes easier all the others and gets rid of a host of difficulties. Which instrument then by its purification and perfection will bring about most easily and effectively or can aid with a most powerful rapidity the perfection of the rest?
  Since we are the spirit enveloped in mind, a soul evolved here as a mental being in a living physical body, it must naturally be in the mind, the antahkarana, that we must look for this desideratum. And in the mind it is evidently by the Buddhi, the intelligence and the will of the intelligence that the human being is intended to do whatever work is not done for him by the physical or nervous nature as in the plant and the animal. Pending the evolution of any higher supramental power the intelligent will must be our main force for effectuation and to purify It becomes a very primary necessity. Once our intelligence and will are well purified of all that limits them and gives them a wrong action or wrong direction, they can easily be perfected, can be made to respond to the suggestions of Truth, understand themselves and the rest of the being, see clearly and with a fine and scrupulous accuracy what they are doing and follow out the right way to do it without any hesitating or eager error or stumbling deviation. Eventually their response can be opened up to the perfect discernings, intuitions, inspirations, revelations of the supermind and proceed by a more and more luminous and even infallible action. But this purification cannot be effected without a preliminary clearing of its natural obstacles in the other lower parts of the antahkarana, and the chief natural obstacle running through the whole action of the ahtahkarana, through the sense, the mental sensation, emotion, dynamic impulse, intelligence, will, is the intermiscence and the compelling claim of the psychic Prana. This then must be dealt with, its dominating intermiscence ruled out, its claim denied, itself quieted and prepared for purification.
  --
  To rid the Prana of desire and incidentally to reverse the ordinary poise of our nature and turn the vital being from a troublesomely dominant power into the obedient instrument of a free and unattached mind, is then the first step in purification. As this deformation of the psychical Prana is corrected, the purification of the rest of the intermediary parts of the antahkarana is facilitated, and when that correction is completed, their purification too can be easily made absolute. These intermediary parts are the emotional mind, the receptive sensational mind and the active sensational mind or mind of dynamic impulse. They all hang together in a strongly knotted interaction. The deformation of the emotional mind hinges upon the duality of liking and disliking, raga-dvesa, emotional attraction and repulsion. All the complexity of our emotions and their tyranny over the soul arise from the habitual responses of the soul of desire in the emotions and sensations to these attractions and .repulsions. Love and hatred, hope and fear, grief and joy all have their founts in this one source. We like, love, welcome, hope for, joy in whatever our nature, the first habit of our being, or else a formed (often perverse) habit, the second nature of our being, presents to the mind as pleasant, priyam; we hate, dislike, fear, have repulsion from or grief of whatever it presents to us as unpleasant, apriyam. This habit of the emotional nature gets into the way of the intelligent will and makes it often a helpless slave of the emotional being or at least prevents it from exercising a free judgment and government of the nature. This deformation has to be corrected. By getting rid of desire in the psychic Prana and its intermiscence in the emotional mind, we facilitate the correction. For then attachment, which is the strong bond of the heart, falls away from the heart-strings; the involuntary habit of ragadvesa remains, but, not being made obstinate by attachment, it can be dealt with more easily by the will and the intelligence. The restless heart can be conquered and get rid of the habit of attraction and repulsion.
  But then if this is done, it may be thought, as with regard to desire, that this will be the death of the emotional being. It will certainly be so, if the deformation is eliminated but not replaced by the right action of the emotional mind; the mind will then pass into a neutral condition of blank indifference or into a luminous state of peaceful impartiality with no stir or wave of emotion. The former state is in no way desirable; the latter may be the perfection of a quietistic discipline, but in the integral perfection which does not reject love or shun various movement of delight, it can be no more than a stage which has to be overpassed, a preliminary passivity admitted as a first basis for a right activity. Attraction and repulsion, liking and disliking are a necessary mechanism for the normal man, they form a first principle of natural instinctive selection among the thousand flattering and formidable, helpful and dangerous impacts of the world around him. The Buddhi starts with this material to work on and tries to correct the natural and instinctive by a wiser reasoned and willed selection; for obviously the pleasant is not always the right thing, the object to be preferred and selected, nor the unpleasant the wrong thing, the object to be shunned and rejected; the pleasant and the good, preyas and sreyas, have to be distinguished, and right reason has to choose and not the caprice of emotion. But this it can do much better when the emotional suggestion is withdrawn and the heart rests in a luminous passivity. Then too the right activity of the heart can be brought to the surface; for we find then that behind this emotion-ridden soul of desire there was waiting all the while a soul of love and lucid joy and delight, a pure psyche, which was clouded over by the deformations of anger, fear, hatred, repulsion and could not embrace the world with an impartial love and joy. But the purified heart is rid of anger, rid of fear, rid of hatred, rid of every shrinking and repulsion: it has a universal love, it can receive with an untroubled sweetness and clarity the various delight which God gives it in the world. But it is not the lax slave of love arid delight; it does not desire, does not attempt to impose itself as the master of the actions. The selective process necessary to action is left principally to the Buddhi and, when the Buddhi has been overpassed, to the spirit in the supramental will, knowledge and Ananda.
  The receptive sensational mind is the nervous mental basis of the affections; it receives mentally the impacts of things and gives to them the responses of mental pleasure and pain which are the starting-point of the duality of emotional liking and disliking. All the heart's emotions have a corresponding nervous-mental accompaniment, and we often find that when the heart is freed of any will to the dualities, there still survives a root of disturbance of nervous mind, or a memory in physical mind which falls more and more away to a quite physical character, the more it is repelled by the will in the Buddhi. It becomes finally a mere suggestion from outside to which the nervous chords of the mind still occasionally respond until a complete purity liberates them into the same luminous universality of delight which the pure heart already possesses. The active dynamic mind of impulse is the lower organ or channel of responsive action; its deformation is a subjection to the suggestion of the impure emotional and sensational mentality and the desire of the Prana, to impulses to action dictated by grief, fear, hatred, desire, lust, craving, and the rest of the unquiet brood. Its right form of action is a pure dynamic force of strength, courage, temperamental power, not acting for itself or in obedience to the lower members, but as an impartial channel for the dictates of the pure intelligence and will or the supramental Purusha. When we have got rid of these deformations and cleared the mentality for these truer forms of action, the lower mentality is purified and ready for perfection. But that perfection depends on the possession of a purified and enlightened Buddhi; for the Buddhi is the chief power in the mental being and the chief mental instrument of the Purusha.
  author class:Sri Aurobindo

4.07 - Purification-Intelligence and Will, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The movement of the Buddhi to exceed the limits of the sense-mind is an effort already half accomplished in the human evolution; it is part of the common operation of Nature in man. The original action of the thought-mind, the intelligence and will in man, is a subject action. It accepts the evidence of the senses, the commands of the life-cravings, instincts, desires, emotions, the impulses of the dynamic sense-mind and only tries to give them a more orderly direction and effective success. But the man whose reason and will are led and dominated by the lower mind, is an inferior type of human nature, and the part of our conscious being which consents to this domination is the lowest part of our manhood. The higher action of the Buddhi is to exceed and control the lower mind, not indeed to get rid of it, but to raise all the action of which it is the first suggestion into the nobler plane of will and intelligence. The impressions of the sense-mind are used by a thought which exceeds them and which arrives at truths they do not give, ideative truths of thought, truths of philosophy and science; a thinking, discovering, philosophic mind overcomes, rectifies and dominates the first mind of sense impressions. The impulsive reactive sensational mentality, the life-cravings and the mind of emotional desire are taken up by the intelligent will and are overcome, are rectified and dominated by a greater ethical mind which discovers and sets over them a law of right impulse, right desire, right emotion and right action. The receptive, crudely enjoying sensational mentality, the emotional mind and life mind are taken up by the intelligence and are overcome, rectified and dominated by a deeper, happier aesthetic mind which discovers and sets above them a law of true delight and beauty. All these new formations are used by a general Power of the intellectual, thinking and willing man in a soul of governing intellect, imagination, judgment, memory, volition, discerning reason and ideal feeling which uses them for knowledge, self-development, experience, discovery, creation, effectuation, aspires, strives, inwardly attains, endeavours to make a higher thing of the life of the soul in Nature. The primitive desire-soul no longer governs the being. It is still a desire-soul, but it is repressed and governed by a higher power, something which has manifested in itself the godheads of Truth, Will, Good, Beauty and tries to subject life to them. The crude desire-soul and mind is trying to convert itself into an ideal soul and mind, and the proportion in which some effect and harmony of this greater conscious being has been found and enthroned, is the measure of our increasing humanity.
  But this is still a very incomplete movement. We find that it progresses towards a greater completeness in proportion as we arrive at two kinds of perfection; first, a greater and greater detachment from the control of the lower suggestions; secondly, an increasing discovery of a self-existent Being, Light, Power and Ananda which surpasses and transforms the normal humanity. The ethical mind becomes perfect in proportion as it detaches itself from desire, sense suggestion, impulse, customary dictated action and discovers a self of Right, Love, Strength and Purity in which it can live accomplished and make it the foundation of all its actions. The aesthetic mind is perfected in proportion as it detaches itself from all its cruder pleasures and from outward conventional canons of the aesthetic reason and discovers a self-existent self and spirit of pure and infinite Beauty and Delight which gives its own light and joy to the material of the aesthesis. The mind of knowledge is perfected when it gets away from impression and dogma and opinion and discovers a light of self-knowledge and intuition which illumines all the workings of the sense and reason, all self-experience and world-experience. The will is perfected when it gets away from and behind its impulses and its customary ruts of effectuation and discovers an inner power of the Spirit which is the source of an intuitive and luminous action and an original harmonious creation. The movement of perfection is away from all domination by the lower nature and towards a pure and powerful reflection of the being, power, knowledge and delight of the Spirit and Self in the Buddhi.
  The Yoga of self-perfection is to make this double movement as absolute as possible. All immiscence of desire in the Buddhi is an impurity. The intelligence coloured by desire is an impure intelligence and it distorts Truth; the will coloured by desire is an impure will and it puts a stamp of distortion, pain and imperfection upon the soul's activity. All immiscence of the emotions of the soul of desire is an impurity and similarly distorts both the knowledge and the action. All subjection of the Buddhi to the sensations and impulses is an impurity. The thought and will have to stand back detached from desire, troubling emotion, distracting or mastering impulse and to act in their own right until they can discover a greater guide, a Will, Tapas or divine shakti which will take the place of desire and mental will and impulse, an Ananda or pure delight of the spirit and an illumined spiritual knowledge which will express themselves in the action of that shakti. This complete detachment, impossible without an entire self-government, equality, calm, sama, samata, santi, is the surest step towards the purification of the Buddhi. A calm, equal and detached mind can alone reflect the peace or base the action of the liberated spirit.
  The Buddhi itself is burdened with a mixed and impure action. When we reduce it to its own proper forms, we find that it has three stages or elevations of its functioning. First, its lowest basis is a habitual, customary action which is a link between the higher reason and the sense-mind, a kind of current understanding. This understanding is in itself dependent on the witness of the senses and the rule of action which the reason deduces from the sense-mind's perception of and attitude to life. It is not capable of itself forming pure thought and will, but it takes the workings of the higher reason and turns them into coin of opinion and customary standard of thought or canon of action. When we perform a sort of practical analysis of the thinking mind, cut away this element and hold back the higher reason free, observing and silent, we find that this current understanding begins to run about in a futile circle, repeating all its formed opinions and responses to the impressions of things, but incapable of any strong adaptation and initiation. As it feels more and more the refusal of sanction from the higher reason, it begins to fail, to lose confidence in itself and its forms and habits, to distrust the intellectual action and to fall into weakness and silence. The stilling of this current, running, circling, repeating thought-mind is the principal part of that silencing of the thought which is one of the most effective disciplines of Yoga.

4.08 - The Liberation of the Spirit, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The purification of the mental being and the psychic Prana, -- we will leave aside for the time the question of the physical purification, that of the body and physical Prana, though that too is necessary to an integral perfections-prepares the ground for a spiritual liberation. Suddhi is the condition for mukti. All purification is a release, a delivery; for it is a throwing away of limiting, binding, obscuring imperfections and confusions: purification from desire brings the freedom of the psychic Prana, purification from wrong emotions and troubling reactions the freedom of the heart, purification from the obscuring limited thought of the sense-mind the freedom of the intelligence, purification from mere intellectuality the freedom of the gnosis. But all this is an instrumental liberation. The freedom of the soul, mukti, is of a larger and more essential character; it is an opening out of mortal limitation into the illimitable immortality of the Spirit.
  For certain ways of thinking liberation is a throwing off of all nature, a silent state of pure being, a Nirvana or extinction, a dissolution of the natural existence into some indefinable Absolute, moksa. But an absorbed and immersed bliss, a wideness of actionless peace, a release of self-extinction or self-drowning in the Absolute is not our aim. We shall give to the idea of liberation, mukti, only the connotation of that inner change which is common to all experience of this kind, essential to perfection and indispensable to spiritual freedom. We shall find that it then implies always two things, a rejection and an assumption, a negative and a positive side; the negative movement of freedom is a liberation from the principal bonds, the master-knots of the lower soul-nature, the positive side an opening or growth into the higher spiritual existence. But what are these master-knots-other and deeper twistings than the instrumental knots of the mind, heart, psychic life-force? We find them pointed out for us and insisted on with great force and a constant emphatic repetition in the Gita; they are four, desire, ego, the dualities and the three gunas of Nature; for to be desireless, ego-less, equal of mind and soul and spirit and nistraigunya is in the idea of the Gita to be free, mukta. We may accept this description; for everything essential is covered by its amplitude. On the other hand, the positive sense of freedom is to be universal in soul, transcendently one in spirit with God, possessed of the highest divine nature, -- as we may say, like to God, or one with him in the law of our being. This is the whole and full sense of liberation and this is the integral freedom of the spirit.
  We have already had to speak of purification from the psychic desire of which the craving of the Prana is the evolutionary or, as we may put it, the practical basis. But this is in the mental and psychic nature; spiritual desirelessness has a wider and more essential meaning: for desire has a double knot, a lower knot in the Prana, which is a craving in the instruments, and a very subtle knot in the soul itself with the Buddhi as its first support or pratistha, which is the inmost origin of this mesh of our bondage. When we look from below, desire presents itself to us as a craving of the life force which subtilises in the emotions into a craving of the heart and is farther subtilised in the intelligence into a craving, preference, passion of the aesthetic, ethical, dynamic or rational turn of the Buddhi. This desire is essential to the ordinary man; he cannot live or act as an individual without knotting up all his action into the service of some kind of lower or higher craving, preference or passion. But when we are able to look at desire from above, we see that what supports this instrumental desire is a will of the spirit. There is a will, tapas, sakti, by which the secret spirit imposes on its outer members all their action and draws from it an active delight of its being, an Ananda, in which they very obscurely and imperfectly, if at all consciously, partake. This Tapas is the will of the transcendent spirit who creates the universal movement, of the universal spirit who supports and informs it, of the free individual spirit who is the soul centre of its multiplicities. It is one will, free in all these at once, comprehensive, harmonious, unified; we find it, when we live and act in the spirit, to be an effortless and desireless, a spontaneous and illumined, a self-fulfilling and self-possessing, a satisfied and blissful will of the spiritual delight of being.
  But the moment the individual soul leans away from the universal and transcendent truth of its being, leans towards ego, tries to make this will a thing of its own, a separate personal energy, that will changes its character: it becomes an effort, a straining, a heat of force which may have its fiery joys of effectuation and of possession, but has also its afflicting recoils and pain of labour. It is this that turns in each instrument into an intellectual, emotional, dynamic, sensational or vital will of desire, wish, craving. Even when the instruments per se are purified of their own apparent initiative and particular kind of desire, this imperfect Tapas may still remain, and so long as it conceals the source or deforms the type of the inner action, the soul has not the bliss of liberty, or can only have it by refraining from all action; even, if allowed to persist, it will rekindle the pranic or other desires or at least throw a reminiscent shadow of them on the being. This spiritual seed or beginning of desire too must be expelled, renounced, cast away: the Sadhaka must either choose an active peace and complete inner silence or lose individual initiation, sankalparambha, in a unity with the universal will, the Tapas of the divine shakti. The passive way is to be inwardly immobile, without effort, wish, expectation or any turn to action, niscesta, aniha, nirapeksa, nivrtta; the active way is to be thus immobile and impersonal in the mind, but to allow the supreme Will in its spiritual purity to act through the purified instruments. Then, if the soul abides on the level of the spiritualised mentality, it becomes an instrument only, but is itself without initiative or action, niskriya, sarvarambha-parvatyagi. But if it rises to the gnosis, it is at once an instrument and a participant in the bliss of the divine action and the bliss of the divine Ananda; it unifies in itself the prakrti and the purusa.

4.1.1.05 - The Central Process of the Yoga, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga
  - not in appearance always, because the sadhak is not always conscious of the process; he feels the peace settling in him or at least manifesting, but he has not been conscious how and whence it came. Yet it is the truth that all that belongs to the higher consciousness comes from above, not only the spiritual peace and silence, but the Light, the Power, the Knowledge, the higher seeing and thought, the Ananda come from above. It is also possible that up to a certain point they may come from within, but this is because the psychic being is open to them directly and they come first there and then reveal themselves in the rest of the being from the psychic or by its coming into the front. A disclosure from within or a descent from above are the two sovereign ways of the Yoga-siddhi. An effort of the external surface mind or emotions, a tapasya of some kind may seem to build up something of these things, but the results are usually uncertain and fragmentary compared to the result of the two radical ways. That is why in this Yoga we insist always on an "opening" - an opening inwards of the inner mind, vital, physical to the inmost part of us, the psychic, and an opening upwards to what is above the mind - as indispensable for the fruits of the sadhana.
  The underlying reason for this is that this little mind, vital and body which we call ourselves is only a surface movement and not our "self" at all. It is an external bit of personality put forward for one brief life and for the play of the Ignorance. It is equipped with an ignorant mind stumbling about in search of fragments of truth, an ignorant vital rushing about in search of fragments of pleasure, an obscure and mostly subconscious physical receiving the impacts of things and suffering rather than possessing a resultant pain or pleasure. All that is accepted until the mind gets disgusted and starts looking about for the real

4.11 - The Perfection of Equality, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  But even a human perfection cannot dispense with equality as one of its chief elements and even its essential atmosphere. The aim of a human perfection must include, if it is to deserve the name, two things, self-mastery and a mastery of the surroundings; it must seek for them in the greatest degree of these powers which is at all attainable by our human nature. Man's urge of self-perfection is to be, in the ancient language, svarat and samrat, self-ruler and king. But to be self-ruler is not possible for him if he is subject to the attack of the lower nature, to the turbulence of grief and joy, to the violent touches of pleasure and pain, to the tumult of his emotions and passions, to the bondage of his personal likings and dislikings, to the strong chains of desire and attachment, to the narrowness of a personal and emotionally preferential judgment and opinion, to all the hundred touches of his egoism and its pursuing stamp on his thought, feeling and action. All these things are the slavery to the lower self which the greater "I" in man must put under his feet if he is to be king of his own nature. To surmount them is the condition of self-rule; but of that surmounting again equality is the condition and the essence of the movement. To be quite free from all these things, -- if possible, or at least to be master of and superior to them, -- is equality. Farther, one who is not self-ruler, cannot be master of his surroundings. The knowledge, the will, the harmony which is necessary for this outward mastery, can come only as a crown of the inward conquest. It belongs to the self-possessing soul and mind which follows with a disinterested equality the Truth, the Right, the universal Largeness to which alone this mastery is possible, -- following always the great ideal they present to our imperfection, while it understands and makes a full allowance too for all that seems to conflict with them and stand in the way of their manifestation. This rule is true even on the levels of our actual human mentality, where we can only get a limited perfection. But the ideal of Yoga takes up this aim of Swarajya and Samrajya and puts it on the larger spiritual basis. There it gets its full power, opens to the diviner degrees of the spirit; for it is by oneness with the Infinite, by a spiritual power acting upon finite things, that some highest integral perfection of our being and nature finds its own native foundation.
  A perfect equality not only of the self, but in the nature is a condition of the Yoga of self-perfection. The first obvious step to it will be the conquest of our emotional and vital being, for here are the sources of greatest trouble, the most rampant forces of inequality and subjection, the most insistent claim of our imperfection. The equality of these parts of our nature comes by purification and freedom. We might say that equality is the very sign of liberation. To be free from the domination of the urge of vital desire and the stormy mastery of the soul by the passions is to have a calm and equal heart and a life-principle governed by the large and even view of a universal spirit. Desire is the impurity of the Prana, the life-principle, and its chain of bondage. A free Prana means a content and satisfied life-soul which fronts the contact of outward things without desire and receives them with an equal response; delivered, uplifted above the servile duality of liking and disliking, indifferent to the urgings of pleasure and pain, not excited by the pleasant, not troubled and overpowered by the unpleasant, not clinging with attachment to the touches it prefers or violently repelling those for which it has an aversion, it will be opened to a greater system of values of experience. All that comes to it from the world with menace or with solicitation, it will refer to the higher principles, to a reason and heart in touch with or changed by the light and calm joy of the spirit. Thus quieted, mastered by the spirit and no longer trying to impose its own mastery on the deeper and finer soul in us, this life-soul will be itself spiritualised and work as a clear and noble instrument of the diviner dealings of the spirit with things. There is no question here of an ascetic killing of the life-impulse and its native utilities and functions; not its killing is demanded, but its transformation. The function of the Prana is enjoyment, but the real enjoyment of existence is an inward spiritual Ananda, not partial and troubled like that of our vital, emotional or mental pleasure, degraded as they are now by the predominance of the physical mind, but universal, profound, a massed concentration of spiritual bliss possessed in a calm ecstasy of self and all existence. Possession is its function, by possession comes the soul's enjoyment of things, but this is the real possession, a thing large and inward, not dependent on the outward seizing which makes us subject to what we seize. All outward possession and enjoyment will be only an occasion of a satisfied and equal play of the spiritual Ananda with the forms and phenomena of its own world-being. The egoistic possession, the making things our own in the sense of the ego's claim on God and beings and the world, parigraha, must be renounced in order that this greater thing, this large, universal and perfect life, may come. Tyaktena bhunjithan, by renouncing the egoistic sense of desire and possession, the soul enjoys divinely its self and the universe.

4.12 - The Way of Equality, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The third way is that of submission, which may be the Christian resignation founded on submission to the will of God, or an unegoistic acceptance of things and happenings as a manifestation of the universal Will in time, or a complete surrender of the person to the Divine, to the supreme Purusha. As the first was a way of the will and the second a way of knowledge, of the understanding reason, so this is a way of the temperament and heart and very intimately connected with the principle of Bhakti. If it is pushed to the end, it arrives at the same result of a perfect equality. For the knot of the ego is loosened and the personal claim begins to disappear, we find that we are no longer bound to joy in things pleasant or sorrow over the unpleasant; we bear them without either eager acceptance or troubled rejection, refer them to the Master of our being, concern ourselves less and less with their personal result to us and hold only one thing of importance, to approach God, or to be in touch and tune with the universal and infinite Existence, or to be united with the Divine, his channel, instrument, servant, lover, rejoicing in him and in our relation with him and having no other object or cause of joy or sorrow. Here too there may be for some time a division between the lower mind of habitual emotions and the higher psychical mind of love and self-giving, but eventually the former yields, changes, transforms itself, is swallowed up in the love, joy, delight of the Divine and has no other interests or attractions. Then all within is the equal peace and bliss of that union, the one silent bliss that passes understanding, the peace that abides untouched by the solicitation of lower things in the depths of our spiritual existence.
  These three ways coincide in spite of their separate starting-points, first, by their inhibition of the normal reactions of the mind to the touches of outward things, bahya-sparsan, secondly, by their separation of the self or spirit from the outward action of Nature. Bat it is evident that our perfection will be greater and more ernbracingly complete, if we can have a more active equality which will enable us not only to draw back from or confront the world in a detached and separated calm, but to return upon it and possess it in the power of the calm and equal Spirit. This is possible because the world, Nature, action are not in fact a quite separate thing, but a manifestation of the Self, the All-Soul, the Divine. The reactions of the normal mind are a degradation of the divine values which would but for this degradation make this truth evident to us, --a falsification, an ignorance which alters their workings, an ignorance which starts from the involution of Self in a blind material nescience. Once we return to the full consciousness of Self, of God, we can then put a true divine value on things and receive and act on them with the calm, joy, knowledge, seeing will of the Spirit. When we begin to do that, then the soul begins to have an equal joy in the universe, an equal will dealing with all energies, an equal knowledge which takes possession of the spiritual truth behind all the phenomena of this divine manifestation. It possesses the world as the Divine possesses it, in a fullness of the infinite light, power and Ananda.

4.13 - The Action of Equality, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  This complete self-surrender must be the chief mainstay of the Sadhaka because it is the only way, apart from complete quiescence and indifference to all action, --and that has to be avoided, -- by which the absolute calm and peace can come. The persistence of trouble, asanti, the length of time taken for this purification and perfection, itself must not be allowed to become a reason for discouragement and impatience. It comes because there is still something in the nature which responds to it, and the recurrence of trouble serves to bring out the presence of the defect, put the Sadhaka upon his guard and bring about a more enlightened and consistent action of the will to get rid of it. When the trouble is too strong to be kept out, it must be allowed to pass and its return discouraged by a greater vigilance and insistence of the spiritualised Buddhi. Thus persisting, it will be found that these things lose their force more and more, become more and more external and brief in their recurrence, until finally calm becomes the law of the being. This rule persists so long as the mental Buddhi is the chief instrument; but when the supramental light takes possession of mind and heart, then there can be no trouble, grief or disturbance; for that brings with it a spiritual nature of illumined strength in which these things can have no place. There the only vibrations and emotions are those which belong to the anandamaya nature of divine unity.
  The calm established in the whole being must remain the same whatever happens, in health and disease, in pleasure and in pain, even in the strongest physical pain, in good fortune and misfortune, our own or that of those we love, in success and failure, honour and insult, praise and blame, justice done to us or injustice, everything that ordinarily affects the mind. If we see unity everywhere, if we recognise that all comes by the divine will, see God in all, in our enemies or rather our opponents in the game of life as well as our friends, in the powers that oppose and resist us as well as the powers that favour and assist, in all energies and forces and happenings, and if besides we can feel that all is undivided from our self, all the world one with us within our universal being, then this attitude becomes much easier to the heart and mind. But even before we can attain or are firmly seated in that universal vision, we have by all the means in our power to insist on this receptive and active equality and calm. Even something of it, svalpam api asya dharmasya, is a great step towards perfection; a first firmness in it is the beginning of liberated perfection; its completeness is the perfect assurance of a rapid progress in all the other members of perfection. For without it we can have no solid basis; and by the pronounced lack of it we shall be constantly falling back to the lower status of desire, ego, duality, ignorance.

4.14 - The Power of the Instruments, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The last perfection is that of the intelligence and thinking mind, buddhi. The first need is the clarity and the purity of the intelligence. It must be freed from the claims of the vital being which seeks to impose the desire of the mind in place of the truth, from the claims of the troubled emotional being which strives to colour, distort, limit and falsify the truth with the hue and shape of the emotions. It must be free too from its own defect, inertia of the thought-power, obstructive narrowness and unwillingness to open to knowledge, intellectual unscrupulousness in thinking, prepossession and preference, self-will in the reason and false determination of the will to knowledge. Its sole will must be to make itself an unsullied mirror of the truth, its essence and its forms and measures and relations, a clear mirror, a just measure, a fine and subtle instrument of harmony, an integral intelligence. This clear and pure intelligence can then become a serene thing of light, a pure and strong radiance emanating from the sun of Truth. But, again, it must become not merely a thing of concentrated dry or white light, but capable of all variety of understanding, supple, rich, flexible, brilliant with all the flame and various with all the colours of the manifestation of the Truth, open to all its forms. And so equipped it will get rid of limitations, not be shut up in this or that faculty or form or working of knowledge, but an instrument ready and capable for whatever work is demanded from it by the Purusha. Purity, clear radiance, rich and flexible variety, integral capacity are the fourfold perfection of the thinking intelligence, visuddhi, prakasa, vlcitra-bodha, sarvajnana-samarthya.
  The normal instruments thus perfected will act each in its own kind without undue interference from each other and serve the unobstructed will of the Purusha in a harmonised totality of our natural being. This perfection must rise constantly in its capacity for action, the energy and force of its working and a certain greatness of the scope of the total nature. They will then be ready for the transformation into their own supramental action in which they will find a more absolute, unified and luminous spiritual truth of the whole perfected nature. The means of this perfection of the instruments we shall have to consider later on; but at present it will be enough to say that the principal conditions are will, self-watching and self-knowledge and a constant practice, abhyasa, of self-modification and transformation. The Purusha has that capacity; for the spirit within can always change and perfect the working of its nature. But the mental being must open the way by a clear and a watchful introspection, an opening of itself to a searching and subtle self-knowledge which will give it the understanding and to all increasing extent the mastery of its natural instruments, a vigilant and insistent will of self-modification and self-transformation-for to that will the prakriti must with whatever difficulty and whatever initial or prolonged resistance eventually respond, -- and an unfailing practice which will constantly reject all defect and perversion and replace it by right state and a right and enhanced working. Askesis, Tapasya, patience and faithfulness and rectitude of knowledge and will are the things required until a greater Power than our mental selves directly intervenes to effect a more easy and rapid transformation.

4.16 - The Divine Shakti, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The ordinary power by which we govern the pranic energy is that of the embodied mind. But when we get clear above the physical mind, we can get too above the pranic force to the consciousness of a pure mental energy which is a higher formulation of the shakti. There we are aware of a universal mind consciousness closely associated with this energy in, around and above us, -- above, that is to say, the level of our ordinary mind status, -- giving all the substance and shaping all the forms of our will and knowledge and of the psychic element in our impulses and emotions. This mind force can be made to act upon the pranic energy and can impose upon it the influence, colour, shape, character, direction of our ideas, our knowledge, our more enlightened volition and thus more effectively bring our life and vital being into harmony with our higher powers of being, ideals and spiritual aspirations. In our ordinary state these two, the mental and the pranic being and energies, are very much mixed up and run into each other, and we are not able clearly to distinguish them or get a full hold of the one on the other and so control effectively the lower by the higher and more understanding principle. But when we take our station above the physical mind, we are able then to separate clearly the two forms of energy, the two levels of our being, disentangle their action and act with a clearer and more potent self-knowledge and an enlightened and a purer willpower. Nevertheless the control is not complete, spontaneous, sovereign so long as we work with the mind as our chief guiding and controlling force. The mental energy we find to be itself derivative, a lower and limiting power of the conscious spirit which acts only by isolated and combined seeings, imperfect and incomplete half-lights which we take for full and adequate light, and with a disparity between the idea and knowledge and the effective will-power. And we are aware soon of a far higher power of the Spirit and its shakti concealed or above, superconscient to mind or partially acting through the mind, of which all this is an inferior derivation.
  The Purusha and prakriti are on the mental level as in the rest of our being closely joined and much involved in each other and we are not able to distinguish clearly soul and nature. But in the purer substance of mind we can more easily discern the dual strain. The mental Purusha is naturally able in its own native principle of mind to detach itself, as we have seen, from the workings of its prakriti and there is then a division of our being between a consciousness that observes and can reserve its will-power and an energy full of the substance of consciousness that takes the forms of knowledge, will and feeling. This detachment gives at its highest a certain freedom from the compulsion of the soul by its mental nature. For ordinarily we are driven and carried along in the stream of our own and the universal active energy partly floundering in its waves, partly maintaining and seeming to guide or at least propel ourselves by a collected thought and an effort of the mental will muscle; but now there is a part of ourselves, nearest to the pure essence of self, which is free from the stream, can quietly observe and to a certain extent decide its immediate movement and course and to a greater extent its ultimate direction. The Purusha can at last act upon the prakriti from half apart, from behind or from above her as a presiding person or presence, adhyaksa, by the power of sanction and control inherent in the spirit.

4.20 - The Intuitive Mind, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The first result will not be the creation of the true supermind, but the organisation of a predominantly or even a completely intuitive mentality sufficiently developed to take the place of the ordinary mentality and of the logical reasoning intellect of the developed human being. The most prominent change will be the transmutation of the thought heightened and filled by that substance of concentrated light, concentrated power, concentrated joy of the light and the power and that direct accuracy which are the marks of a true intuitive thinking. It is not only primary suggestions or rapid conclusions that this mind will give, but it will conduct too with the same light, power, joy of sureness and direct spontaneous seeing of the truth the connecting and developing operations now conducted by the intellectual reason. The will also will be changed into this intuitive character, proceed directly with light and power to the thing to be done, kartavyam karma, and dispose with a rapid sight of possibilities and actualities the combinations necessary to its action and its purpose. The feelings also will be intuitive, seizing upon right relations, acting with a new light and power and a glad sureness, retaining only right and spontaneous desires and emotions, so long as these things endure, and, when they pass away, replacing them by a luminous and spontaneous love and an Ananda that knows and seizes at once on the right rasa of its objects. All the other mental movements will be similarly enlightened and even too the pranic and sense movements and the consciousness of the body. And usually there will be some development also of the psychic faculties, powers and perceptions of the inner mind and its senses not dependent on the outer sense and the reason. The intuitive mentality will be not only a stronger and a more luminous thing, but usually capable of a much more extensive operation than the ordinary mind of the same man before this development of the Yoga.
  This intuitive mentality, if it could be made perfect in its nature, unmixed with any inferior element and yet unconscious of its own limitations and of the greatness of the thing beyond it, might form another definite status and halting place like the instinctive mind of the animal or the reasoning mind of man. But the intuitive mentality cannot be made abidingly perfect and self-sufficient except by the opening power of the supermind above it and that at once reveals its limitations and makes of it a secondary action transitional between the intellectual mind and the true supramental nature. The intuitive mentality is still mind and notgnosis. It is indeed a light from the supermind, but modified and diminished by the stuff of mind in which it works, and stuff of mind means always a basis of ignorance. The intuitive mind is not yet the wide sunlight of truth, but a constant play of flashes of it keeping lighted up a basic state of ignorance or of half-knowledge and indirect knowledge. As long as it is imperfect, it is invaded by a mixture of ignorant mentality which crosses its truth with a strain of error. After it has acquired a larger native action more free from this intermixture, even then so long as the stuff of mind in which it works is capable of the old intellectual or lower mental habit, it is subject to accretion of error, to clouding, to many kinds of relapse. Moreover, the individual mind does not live alone and to itself but in the general mind and all that it has rejected is discharged into the general mind atmosphere around it and tends to return upon and invade it with the old suggestions and many promptings of the old mental character. The intuitive mind, growing or grown, has therefore to be constantly on guard against invasion and accretion, on the watch to reject and eliminate immixtures, busy intuitivising more and still more the whole stuff of mind, and this can only end by itself being enlightened, transformed, lifted up into the full light of the supramental being.

4.2.1.03 - The Psychic Deep Within, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga
  The place of the psychic is deep within the heart, - but deep within, not on the surface where the ordinary emotions are. But it can come forward and occupy the surface as well as be within,
  - then the emotions themselves become no longer vital things, but psychic emotions and feelings. The psychic so standing in front can also extend its influence everywhere, to the mind for instance so as to transform its ideas or to the body so as to transform its habits and its reactions.
  The psychic being is in the heart centre in the middle of the chest

4.21 - The Gradations of the supermind, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The spiritual reason takes also the emotions and psychic sensations, relates them to their spiritual equivalents and imparts to them the values of the higher consciousness and Ananda from which they derive and are its modifications in an inferior nature and it corrects their deformations. It takes similarly the movements of the vital being and consciousness and relates them to the movements and imparts to them the significances of the spiritual life of the self and its power of Tapas. It takes the physical consciousness, delivers it from its darkness and Tamas of inertia and makes it a responsive recipient and a sensitive instrument of the supramental light and power and Ananda. It deals with life and action and knowledge like the mental will and reason, but not starting from matter, life and sense and their data and relating to them through the idea the truth of higher things, but it starts oil the contrary from truth of self and spirit and relates to that through a direct spiritual experience assuming all other experience as its forms and instruments the things of mind and soul and life and sense and matter. It commands a far vaster range than the ordinary embodied mind shut up in the prison of the physical senses and vaster too than the pure mentality, even when that is free in its own ranges and operates with the aid of the psychical mind and inner senses. And it has that power which the mental will and reason do not possess, because they are not truly self-determined and originally determinative of things, the power of transforming the whole being in all its parts into a harmonious instrument and manifestation of the spirit.
  At the same time the spiritual reason acts mainly by the representative idea and will in the spirit, though it has a greater and more essential truth as its constant source and supporter and reference. It is, then, a power of light of the Ishwara, but not the very self-power of his immediate presence in the being; it is his shrya-sakri, not his whole atma-sakti or para sva prakrtih, that works in the spiritual reason. The immediate self-power begins its direct operation in the greater supermind, and that takes up all that has hitherto been realised in body, life and mind and in the intuitive being and by the spiritual reason and shapes all that has been created, all that has been gathered, turned into stuff of experience and made part of the consciousness, personality and nature by the mental being, into a highest harmony with the high infinite and universal life of the spirit. The mind can have the touch of the infinite and the universal and can reflect and even lose itself in them, but the supermind alone can enable the individual to be completely one in action with the universal and transcendent Spirit.

4.22 - The supramental Thought and Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  A second difference that we experience is a greater and a spontaneous harmony and unity. All consciousness is one, but in action it takes on many movements and each of these fundamental movements has many forms and processes. The forms and processes of the mind consciousness are marked by a disturbing and perplexing division and separateness of the mental energies and movements in which the original unity of the conscious mind does not at all or only distractedly appears. Constantly we find in our mentality a conflict or else a confusion and want of combination between different thoughts or a patched up combination and the same phenomenon applies to the various movements of our will and desire and to our emotions and feelings. Again our thought and our will and our feeling are not in a state of natural harmony and unison with each other, but act in their separate power even when they have to act together and frequently in conflict or to some degree at variance. There is too an unequal development of one at the expense of another. The mind is a thing of discords in which some kind of practical arrangement rather than a satisfying concord is established for the purposes of life. The reason tries to arrive at a better arrangement, aims at a better control, a rational or an ideal harmony, and in this attempt it is a delegate or substitute of the supermind and is trying to do what only the supermind can do in its own right: but actually it is not able wholly to control the rest of the being and there is usually a considerable difference between the rational or ideal harmony we create in our thoughts and the movement of the life. Even at the best the arrangement made by the reason has always in it something of artificiality and imposition, for in the end there are only two spontaneous harmonic movements, that of the life, inconscient or largely subconscient, the harmony that we find in the animal creation and in lower Nature, and that of the spirit. The human condition is a stage of transition, effort and imperfection between the one and the other, between the natural and the ideal or spiritual life and it is full of uncertain seeking and disorder. It is not that the mental being cannot find or rather construct some kind of relative harmony of its own, but that it cannot render it stable because it is under the urge of the spirit. Man is obliged by a Power within him to be the labourer of a more or less conscious self-evolution that shall lead him to self-mastery and self-knowledge.
  The supermind in its action is, on the contrary, a thing of unity and harmony and inherent order. At first when the pressure from above falls on the mentality, this is not realised and even a contrary phenomenon may for a time appear. That is due to several causes. First, there may be a disturbance, even a derangement created by impact of the greater hardly measurable power on an inferior consciousness which is not capable of responding to it organically or even perhaps, of bearing the pressure. The very fact of the simultaneous and yet uncoordinated activity of two quite different forces, especially if the mind insists on its own way, if it tries obstinately or violently to profit by the supermind instead of giving itself up to it and its purpose, if it is not sufficiently passive and obedient to the higher guidance, may lead to a great excitation of power but also an increased disorder. It is for this reason that a previous preparation and long purification, the more complete the better, and a tranquillising and ordinarily a passivity of the mind calmly and strongly open to the spirit are necessities of the Yoga.

4.25 - Towards the supramental Time Vision, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The mental constructions that interfere are mainly of two kinds, and the first and most powerfully distorting are those which proceed from the stresses of the will claiming to see and determine, interfering with knowledge and not allowing the intuition to be passive to the truth light and its impartial and pure channel. The personal will, whether taking the shape of the emotions and the heart's wishes or of vital desires or of strong dynamic volitions or the wilful preferences of the intelligence, is an evident source of distortion when these try, as they usually do try with success, to impose themselves on the knowledge and make us take what we desire or will for the thing that was, is or must be. For either they prevent the true knowledge from acting or if it at all presents itself, they seize upon it, twist it out of shape and make the resultant deformation a justifying basis for a mass of will-created falsehood. The personal will must either be put aside or else its suggestions must be kept in their place until a supreme reference has been made to the higher impersonal light and then must be sanctioned or rejected according to the truth that comes from deeper within than the mind or from higher above. But even if the personal will is held in abeyance and the mind passive for reception, it may be assailed and imposed on by suggestions from all sorts of forces and possibilities that strive in the world for realisation and come representing the things cast up by them on the stream of their will-to-be as the truth of past, present or future. And if the mind lends itself to these impostor suggestions, accepts their self-valuations, does not either put them aside or refer them to the truth light, the same result of prevention or distortion of the truth is inevitable. There is a possibility of the will element being entirely excluded and the mind being made a silent and passive register of a higher luminous knowledge, and in that case a much more accurate reception of time intuitions becomes possible. The integrality of the being demands, however, a will action and not only an inactive knowing, and therefore the larger and more perfect remedy is to replace progressively the personal by a universalised will which insists on nothing that is not securely felt by it to be an intuition, inspiration or revelation of what must be from that higher light in which will is one with knowledge.
  The second kind of mental construction belongs to the very nature of our mind and intelligence and its dealing with things in time. All is seen here by mind as a sum of realised actualities with their antecedents and natural consequences, an indeterminate of possibilities and, conceivably, although of this it is not certain, a determining something behind, a will, fate or Power, which rejects some and sanctions or compels others out of many possibles. Its constructions therefore are made partly of inferences from the actual, both past and present, partly of a volitional or an imaginative and conjectural selection and combining of possibilities and partly of a decisive reasoning or preferential judgment or insistent creative will-intelligence that tries to fix among the mass of actuals and possibles the definitive truth it is labouring to discover or determine. All this which is indispensable to our thought and action in mind, has to be excluded or transformed before the intuitive knowledge can have a chance of organising itself on a sound basis. A transformation is possible because the intuitive mind has to do the same work and cover the same field, but with a different handling of the materials and another light upon their significance. An exclusion is possible because all is really contained in the truth consciousness above and a silencing of the mind of ignorance and a pregnant receptivity is not beyond our compass in which the intuitions descending from the truth-consciousness can be received with a subtle or strong exactitude and all the materials of the knowledge seen in their right place and true proportion. As a matter of practice it will be found that both methods are used alternatively or together to effect the transition from the one kind of mentality to the other.

4.4.2.01 - Contact with the Above, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga
  "something from above the manifested creation (mind-matter), a Force behind that is distinct from that which gives rise to emotions, anger, lust which are all purified and transformed gradually", in other words, the Divine or Spiritual Force, other than the cosmic vital which supports the ordinary embodied consciousness; that is also very clear. I suppose it is only a contact yet, but a very true and vivid contact if it gives rise to so vivid and true a feeling. It looks as if he were going to make a very good beginning.
  One may get influences from above, but so long as the mind is not full of the higher calm, peace, silence, one cannot be in direct contact. These influences get diminished, mentalised, vitalised and are not the powers of the higher planes in their native character. Nor is this sufficient to get control of the hidden forces of all the planes of consciousness, which is perhaps what he means by occultism.

5.01 - The Dakini, Salgye Du Dalma, #The Tibetan Yogas of Dream and Sleep, #Tenzin Wangyal Rinpoche, #Buddhism
  Wherever you are, she is with you, residing in your heart. When you eat, offer her food. When you drink, offer her what you drink. You can talk to her. If you are in a space in which you can listen, let her talk to you. This does not mean you should go crazy, but you can use your imagination. If you have read books on dharma and listened to talks on these topics, imagine her giving you the teachings that you already know. Let her remind you to remain in presence, to cut through ignorance, to act compassionately, to be mindful, and to resist distractions. Your teacher may not always be available, nor your friends, but the dakini is. Make her your constant companion and the guide of your practice. You will find that eventually the communication will start to feel real; she will embody your own understanding of the dharma and reflect it back to you. When you remember her presence, the room you are in will seem more luminous and your mind will become lucid; she is teaching you that the luminosity and lucidity you experience is the clear light that you really are. Train yourself so that even feelings of disconnection and the arising of negative emotions automatically remind you of her; then confusion and emotional snares will serve to bring you back to awareness like the bell of a temple that marks the beginning of practice.
  If this relationship with the dakini sounds too foreign or fanciful, you may wish to psychologize it. That is all right. You can think of her as a separate being or as a symbol that you use to guide your intention and your mind. In either case, devotion and consistency are powerful assets on the spiritual journey. You may also do this practice with your yidam, if you do yidam practice, or with any deity or enlightened being; it is your efforts that make a difference in your practice, not the form. But it is also good to recognize that Salgye Du Dalma is especially associated with this practice in the Mother Tantra. There is a long history of practitioners working with her form and her energy, and making a connection with the power of the lineage can be a great support.

5.03 - The Divine Body, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  This aim, it might be said, would be sufficiently served if the instrumentation of the centres and their forces reigned over all the activities of the nature with an entire domination of the body and made it both in its structural form and its organic workings a free channel and means of communication and a plastic instrument of cognition and dynamic action for all that they had to do in the material life, in the world of Matter. There would have to be a change in the operative processes of the material organs themselves and, it may well be, in their very constitution and their importance; they could not be allowed to impose their limitations imperatively on the new physical life. To begin with, they might become more clearly outer ends of the channels of communication and action, more serviceable for the psychological purposes of the inhabitant, less blindly material in their responses, more conscious of the act and aim of the inner movements and powers which use them and which they are wrongly supposed by the material man in us to generate and to use. The brain would be a channel of communication of the form of the thoughts and a battery of their insistence on the body and the outside world where they could then become effective directly, communicating themselves without physical means from mind to mind, producing with a similar directness effects on the thoughts, actions and lives of others or even upon material things. The heart would equally be a direct communicant and medium of interchange for the feelings and emotions thrown outward upon the world by the forces of the psychic centre. Heart could reply directly to heart, the life-force come to the help of other lives and answer their call in spite of strangeness and distance, many beings without any external communication thrill with the message and meet in the secret light from one divine centre. The will might control the organs that deal with food, safeguard automatically the health, eliminate greed and desire, substitute subtler processes or draw in strength and substance from the universal life-force so that the body could maintain for a long time its own strength and substance without loss or waste, remaining thus with no need of sustenance by material aliments, and yet continue a strenuous action with no fatigue or pause for sleep or repose. The souls will or the minds could act from higher sources upon the sex centre and the sex organs so as to check firmly or even banish the grosser sexual impulse or stimulus and instead of serving an animal excitation or crude drive or desire turn their use to the storing, production and direction towards brain and heart and life-force of the essential energy, ojas, of which this region is the factory so as to support the works of the mind and soul and spirit and the higher life-powers and limit the expenditure of the energy on lower things. The soul, the psychic being, could more easily fill all with the light and turn the very matter of the body to higher uses for its own greater purpose.
  This would be a first potent change, but not by any means all that is possible or desirable. For it may well be that the evolutionary urge would proceed to a change of the organs themselves in their material working and use and diminish greatly the need of their instrumentation and even of their existence. The centres in the subtle body, skma arra, of which one would become conscious and aware of all going on in it, would pour their energies into material nerve and plexus and tissue and radiate them through the whole material body; all the physical life and its necessary activities in this new existence could be maintained and operated by these higher agencies in a freer and ampler way and by a less burdensome and restricting method. This might go so far that these organs might cease to be indispensable and even be felt as too obstructive: the central force might use them less and less and finally throw aside their use altogether. If that happened they might waste by atrophy, be reduced to an insignificant minimum or even disappear. The central force might substitute for them subtle organs of a very different character or, if anything material was needed, instruments that would be forms of dynamism or plastic transmitters rather than what we know as organs.

5.2.01 - The Descent of Ahana, #Collected Poems, #Sri Aurobindo, #Integral Yoga
  Chained to the rocks of the world and condemned to our giant emotions.
  Violent joy thou shalt have of us, raptures and ruthless revulsions

5.3.04 - Roots in M, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  , , etc spring from the same idea of I as the containing self. The mother who bears or contains the child in her womb is , . means too the Goddess of Wealth. This root also gives us , continent, contents, substance, wealth, limit. itself means to be in, contained. From we have , that which we embrace, a friend, lover and who in the Veda, is the God of the emotions, containing, comprising, made of, to comprehend, know. From , meaning bondage, confinement, to bind or fasten, anything bound, collected, woven together. From , , a pot, vessel, cavity, hollow. From this sense of depth, hollowness we get the idea of a deep sound, murmur, roar, bellow; to roar, sound, Latin mugire, to bellow; from , rustle, murmur, the wind-haunted, rustling pine-tree.
  But these do not exhaust the uses of the sound which we find in the primary roots of this family. From a study of Vedic Sanskrit and of Tamil it appears that the idea of limitation must have been modified to cover the idea of the extreme limit, the highest finality and hence the significance of extreme, supreme, a general supremacy or excellence. This general idea came to be specified in application to particular forms of extreme being and to cover the idea of flourishing vigour, vigorous life or action, strength, swiftness, brilliance, swift motion etc. Thus it comes about that the same root which means to die or wither (, etc) means also to flourish, grow, bloom; the same peculiarity of opposite meanings which we shall afterwards find in many roots of this and other classes. The idea of a goal, strong in the sound, seems also to have suggested movement towards a goal. So also we find etc. The word , a mortal, seems to have meant in the Veda, strong, like which also came to mean man; even later means a lover, a horse, stallion etc. We have the Hindi in the sense of man, masculine; the Tamil mara, strong, maravar, Kshatriyas, the strong men or fighters. & in the sense of god, and the respectful address appear to have the same origin. We have too for Indra orHanuman, where must mean strong. From the idea of swift or darting motion or merely motion we get , fish, , to go, move; , , the dancing peacock; , urine (flowing discharge); , the moving earth (cf , , & many other synonyms, all with the sense of motion); , , , , the material of earth, clay, dust; , earth; , wind, air, breeze, breath; in the sense of horse; , horse or camel. , , , where there is the sense of water, ocean, have this origin.We know the root to have had the sense of motion from the Latin movere, motus etc. The sense of flourishing, blooming, soft, growing, we get from the Tamil maram, a tree, S. , a granary, , juice of flowers, , soft, unctuous, bland, , a kind of plant, , , , , a pomegranate grove, collection of pomegranate trees. From the sense of shining, glittering, white, bright, we have , tawny or brilliantly coloured gleaming red-brown, , the sun, , flamingo, swan, duck, horse, , a ray of light, light, Krishna (cf meaning also a horse, lion, etc), , mirage. Cf the Latin marmor, Greek . , pepper, is obviously from the kindred sense of applied to the taste & smell. We may also note the words , a high-browed woman and , repeatedly rubbing, where & seem to have the sense of high or persistent from this general sense of excellence or extreme quality.

WORDNET



--- Overview of noun emotion

The noun emotion has 1 sense (first 1 from tagged texts)
                    
1. (50) emotion ::: (any strong feeling)


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

1 sense of emotion                          

Sense 1
emotion
   => feeling
     => state
       => attribute
         => abstraction, abstract entity
           => entity


--- Hyponyms of noun emotion

1 sense of emotion                          

Sense 1
emotion
   => conditioned emotional response, CER, conditioned emotion
   => anger, choler, ire
   => fear, fearfulness, fright
   => fear, reverence, awe, veneration
   => anxiety
   => joy, joyousness, joyfulness
   => love
   => hate, hatred
   => emotional state, spirit


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

1 sense of emotion                          

Sense 1
emotion
   => feeling




--- Coordinate Terms (sisters) of noun emotion

1 sense of emotion                          

Sense 1
emotion
  -> feeling
   => affect
   => emotion
   => thing
   => glow
   => faintness
   => soul, soulfulness
   => passion, passionateness
   => sentiment
   => complex
   => ambivalence, ambivalency
   => apathy
   => desire
   => sex, sexual urge
   => pleasure, pleasance
   => pain, painfulness
   => pang, stab, twinge
   => liking
   => dislike
   => gratitude
   => ingratitude, ungratefulness
   => unconcern
   => shame
   => pride, pridefulness
   => humility, humbleness
   => astonishment, amazement
   => devastation
   => expectation
   => levity
   => gravity, solemnity
   => sensitivity, sensitiveness
   => agitation
   => calmness
   => fearlessness, bravery
   => happiness
   => sadness, unhappiness
   => hope
   => despair
   => affection, affectionateness, fondness, tenderness, heart, warmness, warmheartedness, philia
   => temper, mood, humor, humour
   => sympathy, fellow feeling
   => enthusiasm




--- Grep of noun emotion
conditioned emotion
demotion
emotion
emotional arousal
emotional disorder
emotional disturbance
emotional person
emotional state
emotionalism
emotionality
emotionlessness
remotion



IN WEBGEN [10000/1023]

Wikipedia - Accelerated experiential dynamic psychotherapy -- A mind-body psychotherapy that is informed by research in the areas of attachment theory, emotion theory, and neuroscience of change
Wikipedia - Adjustment disorder -- Psychiatric disorder involving emotional difficulty in response to a stressor
Wikipedia - Aesthetic emotions -- Emotions felt during aesthetic activities
Wikipedia - Affect display -- Verbal and non-verbal displays of emotion
Wikipedia - Affective computing -- Area of research in computer science aiming to understand the emotional state of users
Wikipedia - Affect labeling -- Implicit emotional regulation strategy
Wikipedia - Affect (psychology) -- Experience of feeling or emotion
Wikipedia - Anger -- Intense hostile emotional state
Wikipedia - Anticipation (emotion)
Wikipedia - Anticipation -- Emotion involving pleasure or anxiety in considering or awaiting an expected event
Wikipedia - Anxiety -- Unpleasant combination of emotions including fear, apprehension and worry
Wikipedia - Apathy -- State of indifference, or the suppression of emotions
Wikipedia - Apollonian and Dionysian -- terms representing a dialectic between rationality and emotion
Wikipedia - Appeal to emotion
Wikipedia - Appearance emotionalism
Wikipedia - Art and emotion
Wikipedia - Art -- Creative work to evoke emotional response
Wikipedia - Attitude (psychology) -- Psychological construct, a mental and emotional entity that inheres in, or characterizes a person
Wikipedia - Attraction (emotion)
Wikipedia - Auriculotherapy -- Pseudocientific alternative medicine practice based on the idea that the ear is a micro system, which reflects the entire body, and that physical, mental or emotional health conditions are treatable by stimulation of the surface of the ear.
Wikipedia - Awe -- Emotion comparable to wonder
Wikipedia - Battered woman syndrome -- Condition resulting from emotional, physical, or sexual abuse
Wikipedia - Body language of dogs -- Communication whereby dogs express emotions and intentions through bodily movements
Wikipedia - Borderline personality disorder -- Personality disorder characterized by unstable relationships, impulsivity, and strong emotional reactions
Wikipedia - Bounded emotionality
Wikipedia - Broaden-and-build -- Theory of positive emotions
Wikipedia - Broken heart -- Metaphor for intense emotional/physical stress or pain one feels at experiencing longing
Wikipedia - Bullying and emotional intelligence
Wikipedia - Callous and unemotional traits
Wikipedia - Category:Emotion psychologists
Wikipedia - Category:Emotions
Wikipedia - Category:Emotion
Wikipedia - Catharsis -- The purification and purgation of emotions through art or any extreme change in emotion that results in renewal and restoration
Wikipedia - Cathexis -- Psychoanalytic concept of allocation of emotional energy
Wikipedia - Chronic stress -- Response to prolonged period of emotional pressure
Wikipedia - Cognitive emotional behavioral therapy
Wikipedia - Compassion fatigue -- Condition characterized by emotional and physical exhaustion
Wikipedia - Complex (psychology) -- Core pattern of emotions, memories, perceptions, and desires
Wikipedia - Conceptual-act model of emotion
Wikipedia - Conditioned emotional response
Wikipedia - Connotation -- Cultural or emotional association that some word or phrase carries, in addition to the word's or phrase's explicit or literal meaning
Wikipedia - Crying -- Shedding tears in response to emotional stimuli, pain, or irritation of eye
Wikipedia - Deadpan -- The deliberate display of emotional neutrality as a form of comedic delivery to contrast with the subject matter.
Wikipedia - Demagogue -- political orator who panders to the audiences fears and emotions
Wikipedia - Desire (emotion)
Wikipedia - Desire -- Emotion of longing for a person, object or outcome
Wikipedia - Despair (emotion)
Wikipedia - Discrete emotion theory
Wikipedia - Disgust -- Basic emotion
Wikipedia - Dissociation (psychology) -- Mild detachment from immediate surroundings to more severe detachment from physical and emotional experience
Wikipedia - Don't Ask My Neighbors -- 1977 song by The Emotions
Wikipedia - Draft:Dyed Emotions -- American band
Wikipedia - Ecstasy (emotion) -- Subjective experience of total involvement of subject with object of their awareness
Wikipedia - Elevation (emotion)
Wikipedia - Embarrassment -- Emotional state that is associated with mild to severe levels of discomfort
Wikipedia - Emotional affair -- Certain type of relationship
Wikipedia - Emotional age
Wikipedia - Emotional and behavioral disorders
Wikipedia - Emotional aperture
Wikipedia - Emotional Backgammon -- 2003 film by Leon Herbert
Wikipedia - Emotional bias
Wikipedia - Emotional blackmail
Wikipedia - Emotional body
Wikipedia - Emotional Chemistry -- Doctor Who novel by Simon A. Forward
Wikipedia - Emotional climate
Wikipedia - Emotional competence
Wikipedia - Emotional conflict
Wikipedia - Emotional contagion
Wikipedia - Emotional Decompression Chamber -- album by Digitalis Purpurea
Wikipedia - Emotional Design
Wikipedia - Emotional detachment
Wikipedia - Emotional (disambiguation)
Wikipedia - Emotional dysregulation -- Difficulty controlling and moderating one's emotional reactions
Wikipedia - Emotional eating
Wikipedia - Emotional exhaustion
Wikipedia - Emotional expression
Wikipedia - Emotional Freedom Techniques -- Form of counseling intervention
Wikipedia - Emotional granularity
Wikipedia - Emotional insecurity
Wikipedia - Emotional Intelligence -- Book
Wikipedia - Emotional intelligence -- Capability to understand one's emotions and use it to guide thinking and behavior
Wikipedia - Emotional intimacy
Wikipedia - Emotional isolation -- State of isolation
Wikipedia - Emotionality
Wikipedia - Emotional knowledge
Wikipedia - Emotional lability
Wikipedia - Emotional labor -- Work managing feelings and expressions
Wikipedia - Emotional lateralization
Wikipedia - Emotional literacy
Wikipedia - Emotionally focused therapy
Wikipedia - Emotionally unstable personality disorder
Wikipedia - Emotional Oranges -- American pop music group
Wikipedia - Emotional or behavioral disability
Wikipedia - Emotional prosody
Wikipedia - Emotional reasoning
Wikipedia - Emotional regulation
Wikipedia - Emotional responsivity
Wikipedia - Emotional Roadshow World Tour -- Twenty One Pilots tour
Wikipedia - Emotional security
Wikipedia - Emotional selection
Wikipedia - Emotional self-regulation -- Concept in psychology
Wikipedia - Emotional stability
Wikipedia - Emotional state
Wikipedia - Emotional symbiosis
Wikipedia - Emotional trauma
Wikipedia - Emotional well-being
Wikipedia - Emotional
Wikipedia - Emotion and memory -- Critical factors contributing to the emotional enhancement effect on human memory
Wikipedia - Emotion classification -- Contrast of one emotion from another
Wikipedia - Emotion detection
Wikipedia - Emotion (disambiguation)
Wikipedia - Emotion Focused Therapy
Wikipedia - Emotion in animals -- Research into similarities between animal and human emotions
Wikipedia - Emotion in Motion (song) -- 1986 single by Ric Ocasek
Wikipedia - Emotion (journal)
Wikipedia - Emotion perception
Wikipedia - Emotion recognition in conversation
Wikipedia - Emotion recognition
Wikipedia - Emotion regulation
Wikipedia - Emotion Review
Wikipedia - Emotion (Samantha Sang song) -- 1977 single by Samantha Sang
Wikipedia - Emotions and culture
Wikipedia - Emotion Sickness -- Song by Silverchair
Wikipedia - Emotions in decision-making
Wikipedia - Emotions in the workplace
Wikipedia - Emotions in virtual communication
Wikipedia - Emotions (Mariah Carey album) -- 1991 studio album by Mariah Carey
Wikipedia - Emotions (Mariah Carey song) -- 1991 single by Mariah Carey
Wikipedia - Emotions
Wikipedia - Emotion -- Subjective, conscious experience characterised primarily by psychophysiological expressions, biological reactions, and mental states
Wikipedia - Emotion work
Wikipedia - Emo -- Music genre derivative of punk rock music with emotional, introspective lyrics as well as a subculture based around it
Wikipedia - Equine-assisted therapy -- Form of therapy utilizing horses to promote emotional and behavioral growth in patients
Wikipedia - Euphoria (emotion)
Wikipedia - Evolution of emotion -- Study of the evolution of emotions
Wikipedia - Expressed emotion
Wikipedia - Expressive suppression -- Willful curtailing of emotional visage
Wikipedia - Feeling -- Conscious subjective experience of emotion
Wikipedia - Flowers (The Emotions song) -- 1976 song by The Emotions
Wikipedia - Foreplay -- Set of emotionally and physically intimate acts between people meant to create sexual arousal and desire for sexual activity
Wikipedia - Frustration -- Common emotional response to opposition, related to anger, annoyance and disappointment
Wikipedia - Functional accounts of emotion
Wikipedia - Gender and emotional expression
Wikipedia - Give Me Some Emotion -- 1979 song written and recorded by Webster Lewis
Wikipedia - Gratification -- Pleasurable emotional reaction of happiness in response to a fulfillment of a desire or goal
Wikipedia - Group emotion
Wikipedia - Guilt (emotion) -- Cognitive or an emotional experience
Wikipedia - Happiness -- Mental or emotional state of well-being characterized by pleasant emotions
Wikipedia - Hatred -- Deep and emotional extreme dislike
Wikipedia - Heart Association -- 1970 song by The Emotions
Wikipedia - Heavy-headedness -- Emotions
Wikipedia - History of emotions
Wikipedia - Histrionic personality disorder -- Personality disorder characterized by excessive emotionality and attention-seeking behaviors
Wikipedia - Homeostatic emotion
Wikipedia - Hostility -- Form of emotionally charged angry behavior
Wikipedia - Human behavior -- Array of every physical action and observable emotion associated with humans
Wikipedia - Hysteria -- Excess, ungovernable emotion
Wikipedia - Interactions between the emotional and executive brain systems
Wikipedia - Interest (emotion) -- Feeling that causes attention to focus on an object, event or process
Wikipedia - Interjection -- Word or expression used to express an emotion or sentiment
Wikipedia - Interpersonal emotion regulation
Wikipedia - I Second That Emotion -- 1967 single by Smokey Robinson & the Miracles
Wikipedia - Jealousy -- Emotion referring to the thoughts and feelings of insecurity, fear, and envy over relative lack of possessions, status or something of great personal value
Wikipedia - Limbic system -- Set of brain structures involved in emotion and motivation
Wikipedia - List of emotional intelligence topics
Wikipedia - List of emotions
Wikipedia - Loneliness -- Complex and usually unpleasant emotional response to isolation
Wikipedia - Love -- Emotion
Wikipedia - Masked Emotions -- 1929 film
Wikipedia - Melodrama -- Dramatic work that exaggerates plot and characters to appeal to the emotions
Wikipedia - Meta-emotions
Wikipedia - Meta-emotion
Wikipedia - Mixed Emotions (Rolling Stones song) -- 1989 single by The Rolling Stones
Wikipedia - Mood (psychology) -- Relatively long lasting emotional, internal and subjective state
Wikipedia - Moral emotions
Wikipedia - Motivated reasoning -- Using emotionally-biased reasoning to produce justifications or make decisions
Wikipedia - Music and emotion
Wikipedia - My Honey and Me -- 1972 song by The Emotions
Wikipedia - Narcissistic abuse -- Abuse by a narcissist, particularly emotional abuse in parent-child and adult-to-adult relationships
Wikipedia - Negligent infliction of emotional distress
Wikipedia - Numinous -- Arousing spiritual or religious emotion; mysterious or awe-inspiring
Wikipedia - Outrage (emotion) -- Emotion characterized by a combination of surprise, disgust, and anger
Wikipedia - PAD emotional state model
Wikipedia - Pain and suffering -- Legal term for the physical and emotional stress caused from an injury
Wikipedia - Paralanguage -- Communication of additional meaning, nuance, or emotion in speech
Wikipedia - Passion (emotion) -- Feeling of intense enthusiasm towards or compelling desire for someone or something
Wikipedia - Pathetic fallacy -- Attribution of human emotion and conduct to non-human things
Wikipedia - Peer support -- When people provide knowledge, experience, emotional, social or practical help to each other
Wikipedia - Physical premotion
Wikipedia - Plutchik's wheel of emotions
Wikipedia - Positive emotions
Wikipedia - Premenstrual syndrome -- Emotional and physical symptoms that occur in the one to two weeks before a menstrual period.
Wikipedia - Psychological resilience -- Ability to mentally or emotionally cope with a crisis or to return to pre-crisis status quickly
Wikipedia - Rage (emotion) -- Advanced emotion, feeling of intense or growing anger
Wikipedia - Rasa (aesthetics) -- Aesthetic concept in Indian arts related to emotions and feelings
Wikipedia - Rationalization (sociology) -- Replacement of traditions, values, and emotions as motivators for behaviour with rational, calculated ones
Wikipedia - Regressive emotionality
Wikipedia - Regret -- Negative conscious and emotional reaction to personal past acts and behaviours
Wikipedia - Rejection (emotion)
Wikipedia - Religious offense -- Action which offends religious sensibilities and arouses serious negative emotions
Wikipedia - Remorse -- Distressing emotion experienced by a person who regrets actions they have done in the past
Wikipedia - Resentment -- Complex, multilayered emotion aka bitterness
Wikipedia - Reverence (emotion)
Wikipedia - Sadness -- Negative emotion
Wikipedia - Saudade -- Emotional experience similar to "bitter sweet"
Wikipedia - Schizoid personality disorder -- Personality disorder involving social isolation and emotional coldness
Wikipedia - School bullying -- Type of bullying that occurs in an educational setting. Usually causes either physical or emotional pain.
Wikipedia - Sehnsucht -- German noun for an emotion of longing
Wikipedia - Self-conscious emotions
Wikipedia - Self-esteem -- Term used in psychology to reflect a person's overall emotional evaluation of his or her own worth
Wikipedia - Sentimentality -- Tender emotional response disproportionate to the situation at hand
Wikipedia - Sentimental novel -- Genre of literature that relied on emotional response, both from their readers and characters
Wikipedia - Sex differences in emotional intelligence
Wikipedia - Shame -- An affect, emotion, cognition, state, or condition
Wikipedia - Show Me How (The Emotions song) -- 1971 song by The Emotions
Wikipedia - Sketch for a Theory of the Emotions -- 1939 book by Jean-Paul Sartre
Wikipedia - Social-emotional development in childhood
Wikipedia - Social emotional development -- Specific domain of child development
Wikipedia - Social emotions
Wikipedia - Social sharing of emotions
Wikipedia - Sociology of emotions
Wikipedia - Somatic marker hypothesis -- Hypothesis that emotional processes guide or bias decision-making
Wikipedia - Sorrow (emotion)
Wikipedia - Stratification of emotional life (Scheler)
Wikipedia - Suffering -- Pain, mental, or emotional unhappiness caused by bad things happening
Wikipedia - Surprise (emotion) -- Emotional state experienced as the result of an unexpected event
Wikipedia - Suspicion (emotion) -- Cognition of mistrust in which a person doubts the honesty of another
Wikipedia - Sweet Emotion -- Song by Aerosmith
Wikipedia - Template talk:Emotion navbox
Wikipedia - Template talk:Emotion
Wikipedia - The Dictionary of Obscure Sorrows -- Website and web video series about made-up words to describe emotions
Wikipedia - The Emotion Machine
Wikipedia - The Emotions -- American soul/R&B vocal group
Wikipedia - The Expression of the Emotions in Man and Animals
Wikipedia - Theory of constructed emotion
Wikipedia - The Royal British Legion -- British charity providing financial, social and emotional support to members and veterans of the British Armed Forces, their families and dependants
Wikipedia - Trans bashing -- Emotional, physical, sexual or verbal violence against transgender persons
Wikipedia - Trust (emotion)
Wikipedia - Two factor theory of emotion
Wikipedia - Two-factor theory of emotion
Wikipedia - User experience -- Person's behaviors, attitudes, and emotions about using a particular product, system or service
Wikipedia - Valence (psychology) -- In psychology, the intrinsic goodness or badness of an emotion, event, object, or situation
Wikipedia - Voodoo death -- Sudden death brought about by a strong emotional shock, such as fear
Wikipedia - What Do the Lonely Do at Christmas -- 1973 song by The Emotions
Wikipedia - Wonder (emotion) -- Emotion comparable to surprise
Wikipedia - Workplace bullying -- Persistent pattern of mistreatment of others in the workplace that causes either physical or emotional harm.
Wikipedia - Worry -- Thoughts, images, emotions, and actions of a pessimistic nature
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https://www.goodreads.com/book/show/3495155-emotional-freedom
https://www.goodreads.com/book/show/34961306-don-t-let-emotions-run-teens-cd---opx
https://www.goodreads.com/book/show/35187208-the-emotional-foundations-of-personality
https://www.goodreads.com/book/show/35649474-interior-design-and-other-emotions
https://www.goodreads.com/book/show/36120630-sprache-und-rhetorik-der-emotion-im-partnerwerbungsgespr-ch
https://www.goodreads.com/book/show/3620830-everywoman-s-emotional-well-being
https://www.goodreads.com/book/show/36407946-the-emotional-wound-thesaurus
https://www.goodreads.com/book/show/36442791-the-emotional-wound-thesaurus
https://www.goodreads.com/book/show/37213.Mind_Reading_Emotions_Library
https://www.goodreads.com/book/show/37705093-leading-with-emotional-courage
https://www.goodreads.com/book/show/38256366-essential-oils-for-emotional-wellbeing
https://www.goodreads.com/book/show/38319511-emotions-and-war
https://www.goodreads.com/book/show/38799735-the-neuroscience-of-emotion
https://www.goodreads.com/book/show/39169.Breaking_Free_from_Emotional_Eating
https://www.goodreads.com/book/show/39212.Avoiding_emotional_divorce
https://www.goodreads.com/book/show/40274769-heal-emotional-eating-for-good
https://www.goodreads.com/book/show/40603722-heal-emotional-eating-for-good
https://www.goodreads.com/book/show/40739468-on-emotion
https://www.goodreads.com/book/show/40810861-emotional-intelligence-2-0-hardcover-and-7-habits-of-highly-effective
https://www.goodreads.com/book/show/40890214-recovering-from-emotionally-immature-parents
https://www.goodreads.com/book/show/41461930-the-emotional-embodiment-of-stars
https://www.goodreads.com/book/show/41732.Emotion_Disclosure_and_Health
https://www.goodreads.com/book/show/41879950-before-emotion
https://www.goodreads.com/book/show/420125.Emotional_Geology
https://www.goodreads.com/book/show/42141665-twisted-emotions
https://www.goodreads.com/book/show/4239484-theory-of-levels-of-emotional-development
https://www.goodreads.com/book/show/42633049-recovering-from-emotionally-immature-parents
https://www.goodreads.com/book/show/43185391-the-emotionally-intelligent-office\
https://www.goodreads.com/book/show/432242.Molecules_of_Emotion
https://www.goodreads.com/book/show/43536315-emotions
https://www.goodreads.com/book/show/43538347-the-emotional-dog-and-its-rational-tail
https://www.goodreads.com/book/show/43557376-theory-of-levels-of-emotional-development
https://www.goodreads.com/book/show/43666740-the-emotion-thesaurus
https://www.goodreads.com/book/show/43818934-the-emotional-load
https://www.goodreads.com/book/show/44128136-before-emotion
https://www.goodreads.com/book/show/44191386-emotionale-erste-hilfe
https://www.goodreads.com/book/show/44442234-the-emotion-code
https://www.goodreads.com/book/show/44793931-emotional-connection
https://www.goodreads.com/book/show/45077636-the-book-of-emotions
https://www.goodreads.com/book/show/464081.Deadly_Emotions
https://www.goodreads.com/book/show/471544.Emotions_and_Psychopathology
https://www.goodreads.com/book/show/483915.Creating_Character_Emotions
https://www.goodreads.com/book/show/49060.Emotion
https://www.goodreads.com/book/show/49238.Healing_for_Damaged_Emotions
https://www.goodreads.com/book/show/49239.Healing_for_Damaged_Emotions
https://www.goodreads.com/book/show/52188.The_Emotionally_Abused_Woman
https://www.goodreads.com/book/show/5239203-how-to-conquer-negative-emotions
https://www.goodreads.com/book/show/534092.Emotional_Blackmail
https://www.goodreads.com/book/show/554466.Emotion_in_the_Human_Face
https://www.goodreads.com/book/show/554467.The_Nature_of_Emotion
https://www.goodreads.com/book/show/556718.Emotion_in_Action
https://www.goodreads.com/book/show/563057.Diary_of_an_Emotional_Idiot
https://www.goodreads.com/book/show/6453658-the-emotional-intelligence-quick-book
https://www.goodreads.com/book/show/6486483-emotional-intelligence-2-0
https://www.goodreads.com/book/show/6515755-overcoming-emotions-that-destroy
https://www.goodreads.com/book/show/6536923-meditations-for-emotional-healing
https://www.goodreads.com/book/show/657137.The_Astonishing_Power_of_Emotions
https://www.goodreads.com/book/show/68318.Characters_Emotion_Viewpoint
https://www.goodreads.com/book/show/685614.Encouragements_for_the_Emotionally_Abused_Woman
https://www.goodreads.com/book/show/6979094-i-am-an-emotional-creature
https://www.goodreads.com/book/show/70197.Molecules_of_Emotion
https://www.goodreads.com/book/show/7405930-emotional-freedom-practices
https://www.goodreads.com/book/show/762481.Emotion_Pictures
https://www.goodreads.com/book/show/780672.The_Emotional_Brain
https://www.goodreads.com/book/show/8048177-the-language-of-emotions
https://www.goodreads.com/book/show/8145360-the-emotion-code
https://www.goodreads.com/book/show/8263159-political-emotions
https://www.goodreads.com/book/show/834160.Emotional_Resilience
https://www.goodreads.com/book/show/841.Emotional_Design
https://www.goodreads.com/book/show/8431060-emotional-intensity-in-gifted-students
https://www.goodreads.com/book/show/8469731-the-emotionally-abusive-relationship
https://www.goodreads.com/book/show/8734497-don-t-let-your-emotions-run-your-life-for-teens
https://www.goodreads.com/book/show/8990588-yoga-for-emotional-balance
https://www.goodreads.com/book/show/919075.Writing_for_Emotional_Impact
https://www.goodreads.com/book/show/9670742-this-emotion-was-a-little-e-book
https://www.goodreads.com/author/show/18919195.Essential_Emotions_LLC
https://www.goodreads.com/author/show/19374833.Emotional_Pathway
https://atheism.wikia.org/wiki/Appeal_to_emotion
https://religion.wikia.org/wiki/Psilocybin_mushrooms#Emotional
Kheper - emotional_physical -- 85
http://malankazlev.com/kheper/integral/higher_emotional.html -- 0
http://malankazlev.com/kheper/integral/physical_emotional.html -- 0
Kheper - emotional_being -- 26
http://malankazlev.com/kheper/theoryofeverything/emotion.html -- 0
http://malankazlev.com/kheper/topics/adhar/emotional.html -- 0
Kheper - emotional_manipulation -- 48
http://malankazlev.com/kheper/topics/planes/emotional_physical.html -- 0
http://malankazlev.com/kheper/topics/planes/physical_emotional.html -- 0
http://malankazlev.com/kheper/topics/subtlebody/BAB-emotional.htm -- 0
Kheper - emotional_body -- 61
Kheper - emotionalhol -- 90
http://malankazlev.com/kheper/topics/subtlebody/spiritual_emotional_body.htm -- 0
Kheper - emotional -- 75
Integral World - Decoupling of sensation, emotion and thought from consciousness, Harari's view about consciousness, Mitsuru Masuda
How Emotional Coaching Makes Us Better Parents
selforum - not to become too emotional or
selforum - emotions are in fact in charge of
dedroidify.blogspot - ted-transformations-emotional
https://esotericotherworlds.blogspot.com/2019/08/metaphors-for-emotions-psychic.html
wiki.auroville - Emotions
wiki.auroville - Psychic_emotion
Psychology Wiki - Anticipation_(emotion)
Psychology Wiki - Ecstasy_(emotion)
Psychology Wiki - Emotion
Psychology Wiki - Emotional_contagion
Psychology Wiki - Emotional_intelligence
Psychology Wiki - Emotion_in_animals
Psychology Wiki - Emotions
Psychology Wiki - Human_sex_differences#Emotion
Psychology Wiki - Interest_(emotion)
Psychology Wiki - Template:Positive_emotions_footer
Psychology Wiki - Template_talk:Positive_emotions_footer
Stanford Encyclopedia of Philosophy - concept-emotion-india
Stanford Encyclopedia of Philosophy - emotion-Christian-tradition
Stanford Encyclopedia of Philosophy - emotions-17th18th
Stanford Encyclopedia of Philosophy - emotion
Stanford Encyclopedia of Philosophy - medieval-emotions
https://tvtropes.org/pmwiki/pmwiki.php/Anime/TekkenTheMotionPicture
https://tvtropes.org/pmwiki/pmwiki.php/EmotionEater/AnimeAndManga
https://tvtropes.org/pmwiki/pmwiki.php/EmotionEater/ComicBooks
https://tvtropes.org/pmwiki/pmwiki.php/EmotionEater/FanWorks
https://tvtropes.org/pmwiki/pmwiki.php/EmotionEater/Literature
https://tvtropes.org/pmwiki/pmwiki.php/EmotionEater/LiveActionTV
https://tvtropes.org/pmwiki/pmwiki.php/EmotionEater/TabletopGames
https://tvtropes.org/pmwiki/pmwiki.php/EmotionEater/VideoGames
https://tvtropes.org/pmwiki/pmwiki.php/EmotionEater/Webcomics
https://tvtropes.org/pmwiki/pmwiki.php/EmotionEater/WesternAnimation
https://tvtropes.org/pmwiki/pmwiki.php/Fanfic/RetrogradeMotion
https://tvtropes.org/pmwiki/pmwiki.php/Film/StarTrekTheMotionPicture
https://tvtropes.org/pmwiki/pmwiki.php/Laconic/EmotionalTorque
https://tvtropes.org/pmwiki/pmwiki.php/Laconic/EmotionEater
https://tvtropes.org/pmwiki/pmwiki.php/Literature/ThroughTheMotions
https://tvtropes.org/pmwiki/pmwiki.php/Main/ColourCodedEmotions
https://tvtropes.org/pmwiki/pmwiki.php/Main/DeathEqualsEmotion
https://tvtropes.org/pmwiki/pmwiki.php/Main/EmotionalBruiser
https://tvtropes.org/pmwiki/pmwiki.php/Main/EmotionallyTongueTied
https://tvtropes.org/pmwiki/pmwiki.php/Main/EmotionalMaturityIsPhysicalMaturity
https://tvtropes.org/pmwiki/pmwiki.php/Main/EmotionalPowers
https://tvtropes.org/pmwiki/pmwiki.php/Main/EmotionalRegression
https://tvtropes.org/pmwiki/pmwiki.php/Main/EmotionalTorque
https://tvtropes.org/pmwiki/pmwiki.php/Main/EmotionBomb
https://tvtropes.org/pmwiki/pmwiki.php/Main/EmotionControl
https://tvtropes.org/pmwiki/pmwiki.php/Main/EmotionEater
https://tvtropes.org/pmwiki/pmwiki.php/Main/EmotionlessBoy
https://tvtropes.org/pmwiki/pmwiki.php/Main/EmotionlessGirl
https://tvtropes.org/pmwiki/pmwiki.php/Main/EmotionSuppression
https://tvtropes.org/pmwiki/pmwiki.php/Main/EmotionsVsStoicism
https://tvtropes.org/pmwiki/pmwiki.php/Main/EmotionTropes
https://tvtropes.org/pmwiki/pmwiki.php/Main/GoingThroughTheMotions
https://tvtropes.org/pmwiki/pmwiki.php/Main/HighPressureEmotion
https://tvtropes.org/pmwiki/pmwiki.php/Main/InhumanEmotion
https://tvtropes.org/pmwiki/pmwiki.php/Main/LivingEmotionalCrutch
https://tvtropes.org/pmwiki/pmwiki.php/Main/MarionetteMotion
https://tvtropes.org/pmwiki/pmwiki.php/Main/RedemptionDemotion
https://tvtropes.org/pmwiki/pmwiki.php/Main/SongOfManyEmotions
https://tvtropes.org/pmwiki/pmwiki.php/Main/StrawmanEmotional
https://tvtropes.org/pmwiki/pmwiki.php/Main/WaveMotionGun
https://tvtropes.org/pmwiki/pmwiki.php/Main/WavemotionGun
https://tvtropes.org/pmwiki/pmwiki.php/Main/WaveMotionSword
https://tvtropes.org/pmwiki/pmwiki.php/Main/WaveMotionTuningFork
https://tvtropes.org/pmwiki/pmwiki.php/Manga/ExpressionlessFaceGirlAndEmotionalFaceBoy
https://tvtropes.org/pmwiki/pmwiki.php/Music/EmotionalRescue
https://tvtropes.org/pmwiki/pmwiki.php/Pantheon/Emotion
https://tvtropes.org/pmwiki/pmwiki.php/Quotes/EmotionalTorque
https://tvtropes.org/pmwiki/pmwiki.php/Quotes/EmotionEater
https://tvtropes.org/pmwiki/pmwiki.php/VideoExamples/EmotionEater
https://tvtropes.org/pmwiki/pmwiki.php/WesternAnimation/ReasonAndEmotion
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/EmotionalHipster
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/TheCoreOfAllEmotion
https://en.wikiquote.org/wiki/Category:Emotions
https://en.wikiquote.org/wiki/Embracing_Envy:_Finding_the_Spiritual_Treasure_in_Our_Most_Shameful_Emotion
https://en.wikiquote.org/wiki/Emotion
https://en.wikiquote.org/wiki/Emotional
https://en.wikiquote.org/wiki/Emotionally
https://en.wikiquote.org/wiki/Emotions
https://en.wikiquote.org/wiki/File:Manga_emotions-EN.jpg
https://en.wikiquote.org/wiki/File:Universal_emotions7.JPG
Spider-Man: The Animated Series (1994 - 1998) - The 90s version of Spider-Man is the longest running Spider-Man cartoon at 65 episodes. This series really portrayed Peter Parker and what was in his mind. A lot of the show is Peter thinking to himself outloud, giving the audience a true feel of his emotions. The animation was superb, even mixing...
3rd Rock from the Sun (1996 - 2001) - A group of aliens have come to Earth to learn about its population, customs, etc. To avoid detection, they have taken on human form which gives them human emotions, physical needs etc. WITHOUT the understanding of what they mean or the inhibitions normally present in humans. Their leader takes the p...
Big Guy & Rusty the Boy Robot (1999 - 2001) - Robotic duo, one a mechanical colossus designed to defend the world, and a robot with emotions.
ER (1994 - 2012) - Michael Crichton has created a medical drama that chronicles life and death in a Chicago hospital emergency room. Each episode tells the tale of another day in the ER, from the exciting to the mundane, and the joyous to the heart-rending. Frenetic pacing, interwoven plot lines, and emotional rollerc...
Mann & Machine (1992 - 1992) - The short lived series starred Sergeant Eve Edison, a beautiful Gynoid(humanoid robot designed to look like a female)she had little emotion and throughout the series learned to be more and more human.She was teamed with a human partner Detective Bobby Mann,an officer who does not really like robots...
The Little Mermaid(1989) - This movie is the tale of Ariel, a young mermaid who dreams of life beyond the sea. Her emotions are stirred by the sight of a handsome man named Prince Eric. To meet him, she'll pay any price...And the evil sea witch Ursula is willing to trade goods. She gains legs and loses her voice. Now on land,...
The Last Unicorn(1982) - Unicorns do not regret, for they do not understand human emotion. This is the story of one unicorn's journey to discover what has happened to the rest of her kind. On the road, she befriends an wizard cursed with ineptitude and a rough scullery maid. To save her from the wrath of a great bull demo...
Can't Hardly Wait(1998) - After the Huntington Hills High graduation ceremony, the fun gets underway at the graduation party where an assortment of jocks, geeks, prom queens, bimbos, headbangers, and nerdy misfits unload four years' worth of emotional baggage at a house where the hostess (Michelle Brookhurst) loses control o...
Mask(1985) - Rusty Dennis is the mother of Rocky, a seriously deformed but extremely intelligent and emotionally warm child. Rusty is a no-nonsense mother whose wild lifestyle is often at odds with her tenderness and protectiveness towards Rocky. She is determined that Rocky be given the same chances and happine...
Corrina, Corrina(1994) - this comedy-drama set in the late 1950s, Manny Singer (Ray Liotta) is a songwriter who makes his living penning jingles for radio and television commercials. Manny's wife has recently died, leaving him an emotionally broken man; Manny buries himself in his work rather than deal with his grief. His...
Bloody Birthday(1981) - In 1970, three children are born at the height of a total eclipse. Due to the sun and moon blocking Saturn, which controls emotions, they have become heartless killers ten years later, and are able to escape detection because of their youthful and innocent facades. A boy and his teenage sister becom...
Loose Cannons(1990) - Emotionally-scarred cop Ellis Fielding (Dan Aykroyd) has been matched up with a by-the-book police veteran named Mack Stern (Dan Aykroyd) to solve a Nazi-related crime. Along the way, they gain assistance from a porn magnate named Harry "The Hippo" Gutterman (Dom DeLuise) and a Mossad agent named Ri...
Sliver(1993) - Phillip Noyce directed Joe Eszterhas's adaptation of Ira Levin's novel about voyeurism, starring Sharon Stone as Carly Norris, a book editor on the rebound from an emotionless seven-year marriage. Carly decides that a change of location will help her in the healing process, so she moves into a sleek...
Little Man Tate(1991) - The story of the intellectually-gifted eight-year-old Fred Tate, his mother Dede and the director of a program for gifted children, Dr Jane Grierson. It explores the tension between Fred's emotional and intellectual needs and between his mother and D
Project: Shadowchaser(1992) - In this exciting sci-fi thriller, a newly designed and extremely expensive android with plenty of strength but neither emotions nor a conscience busts out of a secret government lab and ends up in the hands of terrorists who commandeer the top story of a hospital and hold the daughter of the Preside...
Magnolia(1999) - On a rainy day in the San Fernando Valley, the lives of nine people will connect over the course of 24 hours physically, emotionally, and even biblically. We'll see young boy genius, Stanley, feeling the pressure to set a record on the game show "What Do Kids Know?"; the show's host Jimmy Gator, who...
The King Of Comedy(1983) - Rupert Pupkin (Robert DeNiro) is an emotionally troubled man who idolizes talk show host Jerry Langford (Jerry Lewis). His idolization and his personal issues combine to form something dangerous. The movie proves the maxim "Be careful what you wish for...You just might get it".
Tightrope(1984) - Emotionally and sexually troubled New Orleans police officer Wes Block (Clint Eastwood) is assigned to investigate a series of kinky murders. He has to face not only a killer, but also his own sexual demons.
On Golden Pond(1981) - Chelsea Thayer (Jane Fonda) has had a contentious relationship with her parents Ether (Katherine Hepburn) and Norman (Henry Fonda). Chelsea visits them one day, and that experience leads to the release of emotions that had been bubbling in the family for years.
An Early Frost(1985) - One of the first movies to deal with AIDS, this made-for-TV drama is about a young man named Michael Pierson (Aidan Quinn) and the emotional process of dealing with his AIDS diagnosis.
Invaders from Mars(1986) - Remake of the 1953 William Cameron Menzies film of the same name. A young boy watches in horror as an alien spaceship lands near his home late one evening. But everyone who goes out to investigate the UFO returns devoid of all emotion. As the other townspeople succumb one by one to alien control, th...
Sophie's Choice(1982) - Everybody, at one point or another in their lives, is forced to make a decision that will put an emotional weight on them for the rest of their lives. Sophie Zawistowski (Meryl Streep), a survivor of Nazi concentration camps, was forced to make one of the most heart-rending and emotionally shatteri...
Daikaij kchsen Gamera tai Gyaosu(2012) - Gamera's back, and just in time to save Japan from Gaos, a mysterious bat-like creature awakened by a volcanic eruption. As in the first Gamera movie, a young boy establishes an emotional link with Gamera, and the two work together, with the help of the world's scientists, to put and end to Gaos' vi...
Boys on the Side(1995) - This emotion-filled story stars Whoopi Goldberg, Mary-Louise Parker, and Drew Barrymore as three women from different walks of life who find comfort in each other through tragedy. Parker plays Robin, an HIV-positive real estate executive who meets Jane (Goldberg), a lesbian lounge singer on her way...
Bringing Out the Dead(1999) - This tense urban drama stars Nicolas Cage as Frank Pierce, a paramedic on the brink of physical and emotional collapse. Frank has worked for years in one of New York's most brutal neighborhoods, and the pressure of his job has taken its toll; plagued with self-doubt, he is haunted by the spirits of...
Mirage(1995) - This unintentionally campy suspense thriller takes a large part of its plot from Hitchcock's Vertigo. Matteo Juarez, a former policeman in Palm Springs, has been emotionally devastated by his accidental death of a female hostage he was trying to save. Donald Gale, a wealthy capitalist and environmen...
The Crow: City Of Angels(1996) - The second film in the series follows Ashe, who with the help of Sarah who has experience with the Crow, to take down Judah Earl and his gang of thugs. Also, just like in the original he has the same powers and emotions as Eric Draven. The Film stars Vincet Perez, Mia Kerscher, Iggy Pop, Richard Br...
Less Than Zero(1987) - Clay (Andrew McCarthy) won't be having that merry of a Christmas when he visits California this year. His family is financially rich but emotionally broken and his ex-girlfriend Blair (Jami Gertz) is now going steady with his former friend Julian (Robert Downey Jr.). Despite this, Blair needs Clay's...
David(1988) - 1988 made for TV movie based on the true story of David Rothenberg whose disturbed father set him on fire.The movie chronicles 8 year old David's struggle to recovery physically,and emotionally,from having third- degree burns over 90% of his body.
The Invasion(2007) - A strange flu like virus begins to turn humanity into beings devoid of emotions.Nicole Kidman and Daniel Craig star in this remake of"The Invasion of the Body Snatchers".
There's Always Vanilla(1971) - A young drifter returns to his hometown of Pittsburgh, and moves in with an older woman(Judith Ridley) who supports him emotionally and financially.
Jack and the Cuckoo-Clock Heart(2013) - A 19th-century drama about a man whose heart was replaced with a clock when he was born. The situation dictates that he should avoid feeling strong emotions -- love, most of all -- but he just can't keep his feelings under wraps.
Inside Out(2015) - Emotions run wild in the mind of a little girl who is uprooted from her peaceful life in the Midwest and forced to move to San Francisco in this Pixar adventure from director Pete Docter. Young Riley was perfectly content with her life when her father landed a new job in San Francisco, and the famil...
Double Whammy(2001) - A cop tries to sort out his personal life while a wave of odd behavior sweeps through his apartment building in this quirky comedy. Ray Pluto is a New York City police detective who has been in an emotional slump since his wife and daughter died in an accident several years earlier. Ray's mood isn't...
Angel Eyes(2001) - Jennifer Lopez stars in this gritty, emotional drama as police officer Sharon Pogue, who covers up a painful past with an anger that fuels her job performance in one of Chicago's toughest precincts. Although her partner Robby is concerned about Sharon, she won't confide even in her closest friend. S...
Desert Hearts(1985) - It is 1950s Nevada, and Professor Vivian Bell arrives to get a divorce. She's unsatisfied with her marriage, and feels out of place at the ranch she stays on, she finds herself increasingly drawn to Cay Rivers, an open and self-assured lesbian, and the ranchowner's daughter. The emotions released by...
Who's Afraid Of Virginia Woolf?(1966) - A bitter aging couple with the help of alcohol, use a young couple to fuel anguish and emotional pain towards each other.
Love Shack(2010) - A dysfunctional family of adult film stars reunites for a memorial porn shoot following the death of legendary producer Mo Saltzman. Along the way, the film's hapless director must contend with dueling divas, bickering couples, emotionally-scarred tag-team brothers, and a dominatrix with low self-es...
A Night in Heaven(1983) - The Florida heat is about to get hotter when community-college professor Faye Hanlon is gets a lesson she herself will never forget...especially when she's stuck with an emotionally depressed husband and a lot of sexual frustration. But when her visiting sister takes her on a girls' night out to a s...
The Empire of the Corpses(2015) - By the 19th century, humanity has cultivated technology enabling the reanimation of corpses. Unable to experience individual thoughts or emotions, the corpses are programmed by humans to act as laborers in variou
Wrath of the Ninja(1989) - The year a comet races across the sky, splitting the heavens, from the depths of the Earth the dark god shall arise once again. Then, the dark evil lurking in the shadows shall come out of the depths of Hell and show itself in the present world. The emotions of the blade of the wind shall collect at...
Invasion Of The Bodysnatchers (1956)(1956) - A small-town doctor(Kevin McCarthy) learns that the population of his community is being replaced by emotionless alien duplicates.
It Conquered the World(1956) - Scientist Dr. Tom Anderson makes contact with an alien called Venusian through radio transmission. Dr. Anderson is told that the alien only wants to bring peace to the human by getting rid of human emotions but the alien intends on taking over. The only person that escapes the mind control is Dr. An...
Crush(1992) - On the way to interview a novelist, Lane and Christina are involved in a car crash which leaves literary critic Christina brain-damaged. Lane undertakes the assignment and becomes attracted to the novelist's 15 year old daughter, leading to stormy emotions.
A.I. Artificial Intelligence(2001) - In the late 21st century, global warming has caused most of the human race to die out but there is an advanced line of robots called Mecha, androids capable of human emotion and love. Cybertronics of New Jersey creates David, a prototype model representing a human boy, who gets sent with a family of...
Deadfall(1968) - Cat burglar Henry Clarke and his accomplices, the Moreaus, attempt to steal diamonds from the chteau of millionaire Salinas. However, Henry's partners in crime aren't the most emotionally stable people.
The Air I Breathe(2007) - A drama based on an ancient Chinese proverb that breaks life down into four emotional cornerstones: happiness, pleasure, sorrow and love. A businessman bets his life on a horse race; a gangster sees the future; a pop star falls prey to a crime boss; a doctor must save the love of his life.
https://myanimelist.net/anime/16371/Peeping_Life__The_Perfect_Emotion -- Slice of Life, Comedy
https://myanimelist.net/anime/17161/Peeping_Life__The_Perfect_Emotion_Special -- Slice of Life, Comedy
https://myanimelist.net/anime/36483/B-Project__ZecchouEmotion -- Music, Shoujo
1,000 Times Good Night (2013) ::: 7.1/10 -- Tusen ganger god natt (original title) -- 1,000 Times Good Night Poster -- Rebecca is one of the world's top war photographers. She must weather a major emotional storm when her husband refuses to put up with her dangerous life any longer. Director: Erik Poppe Writers:
All the Bright Places (2020) ::: 6.5/10 -- TV-MA | 1h 47min | Drama, Romance | 28 February 2020 (USA) -- The story of Violet and Theodore, who meet and change each other's lives forever. As they struggle with the emotional and physical scars of their past, they discover that even the smallest places and moments can mean something. Director: Brett Haley Writers:
Apartment Zero (1988) ::: 6.9/10 -- R | 2h 4min | Drama, Mystery, Thriller | 15 September 1989 (UK) -- Set in modern day Buenos Aires, the film centers around a relationship between two emotionally crippled roommates. Adrian LeDuc is a lonely sociopath who is forced to rent his insane ... S Director: Martin Donovan Writers: Martin Donovan (story), Martin Donovan (screenplay) | 1 more credit Stars:
A Simple Twist of Fate (1994) ::: 6.4/10 -- PG-13 | 1h 46min | Drama, Comedy | 2 September 1994 (USA) -- His life was emotionally closed off from the world, until an orphaned baby showed up at his house. Director: Gillies MacKinnon Writers: George Eliot (novel), Steve Martin Stars:
Bicentennial Man (1999) ::: 6.9/10 -- PG | 2h 12min | Comedy, Drama, Sci-Fi | 17 December 1999 (USA) -- An android endeavors to become human as he gradually acquires emotions. Director: Chris Columbus Writers: Isaac Asimov (short story "The Bicentennial Man"), Isaac Asimov (novel) | 2 more credits
Bicentennial Man (1999) ::: 6.9/10 -- PG | 2h 12min | Comedy, Drama, Sci-Fi | 17 December 1999 (USA) -- An android endeavors to become human as he gradually acquires emotions. Director: Chris Columbus Writers: Isaac Asimov (short story "The Bicentennial Man"), Isaac Asimov (novel) | 2 more credits
Billy Liar (1963) ::: 7.3/10 -- Not Rated | 1h 38min | Comedy, Drama, Romance | 16 December 1963 (USA) -- A lazy, irresponsible young clerk (Sir Tom Courtenay) in provincial Northern England lives in his own fantasy world and makes emotionally immature decisions as he alienates friends and family. Director: John Schlesinger Writers: Keith Waterhouse (screenplay), Willis Hall (screenplay) | 3 more credits
Bravest Warriors ::: TV-PG | 5min | Animation, Action, Adventure | TV Series (2012 ) Four teenage heroes-for-hire warp through the universe to save adorable aliens and their worlds using the power of their emotions. Creators: Pendleton Ward, Will McRobb, Breehn Burns | 1 more credit Stars:
Brokeback Mountain (2005) ::: 7.7/10 -- R | 2h 14min | Drama, Romance | 13 January 2006 (USA) -- Ennis and Jack are two shepherds who develop a sexual and emotional relationship. Their relationship becomes complicated when both of them get married to their respective girlfriends. Director: Ang Lee Writers:
Cast Away (2000) ::: 7.8/10 -- PG-13 | 2h 23min | Adventure, Drama, Romance | 22 December 2000 (USA) -- A FedEx executive undergoes a physical and emotional transformation after crash landing on a deserted island. Director: Robert Zemeckis Writer: William Broyles Jr.
Childrens Hospital ::: TV-14 | 11min | Comedy | TV Series (20082016) -- Explores the emotional struggles and sexual politics of a group of doctors charged with healthy libidos. Their dedication to their personal lives is relentless, interrupted only by the occasional need to treat sick children. Creators:
Clemency (2019) ::: 6.5/10 -- R | 1h 52min | Drama | 27 December 2019 (USA) -- As she prepares to execute another inmate, Bernadine must confront the psychological and emotional demons her job creates, ultimately connecting her to the man she is sanctioned to kill. Director: Chinonye Chukwu Writer:
Come Back, Little Sheba (1952) ::: 7.5/10 -- Approved | 1h 39min | Drama, Romance | 13 February 1953 (USA) -- An emotionally remote recovering alcoholic and his dowdy, unambitious wife face a personal crisis when they take in an attractive lodger. Director: Daniel Mann Writers: Ketti Frings (screenplay), William Inge (original play) Stars:
Evening (2007) ::: 6.5/10 -- PG-13 | 1h 57min | Drama, Romance | 29 June 2007 (USA) -- A drama exploring the romantic past and emotional present of Ann Lord (Vanessa Redgrave) and her daughters, Constance Haverford (Natasha Richardson) and Nina Mars (Toni Collette). As Ann lays dying, she remembers, and is moved to convey to her daughters, the defining moments in her life fifty years ago, when she was a young woman. Harris Arden (Patrick Wilson) is the man Ann loves in the 1950s ... S Director:
Father of the Bride (1950) ::: 7.2/10 -- Not Rated | 1h 32min | Comedy, Romance | 16 June 1950 (USA) -- The father of a young woman deals with the emotional pain of her getting married, along with the financial and organizational trouble of arranging the wedding. Director: Vincente Minnelli Writers:
God Help the Girl (2014) ::: 6.4/10 -- Unrated | 1h 52min | Drama, Music, Romance | 5 September 2014 (USA) -- As Eve begins writing songs as a way to sort through some emotional problems, she meets James and Cassie, two musicians each at crossroads of their own. Director: Stuart Murdoch Writer:
Happiest Season (2020) ::: 6.6/10 -- PG-13 | 1h 42min | Comedy, Drama, Romance | 25 November 2020 (USA) -- A holiday romantic comedy that captures the range of emotions tied to wanting your family's acceptance, being true to yourself, and trying not to ruin Christmas. Director: Clea DuVall Writers:
Inside Out (2015) ::: 8.1/10 -- PG | 1h 35min | Animation, Adventure, Comedy | 19 June 2015 (USA) -- After young Riley is uprooted from her Midwest life and moved to San Francisco, her emotions - Joy, Fear, Anger, Disgust and Sadness - conflict on how best to navigate a new city, house, and school. Directors: Pete Docter, Ronnie Del Carmen (co-director) Writers:
In the Company of Men (1997) ::: 7.2/10 -- R | 1h 37min | Comedy, Drama | 1 August 1997 (USA) -- Two business executives--one an avowed misogynist, the other recently emotionally wounded by his love interest--set out to exact revenge on the female gender by seeking out the most innocent, uncorrupted girl they can find and ruining her life. Director: Neil LaBute (as Neil Labute) Writers:
Invasion of the Body Snatchers (1956) ::: 7.7/10 -- Approved | 1h 20min | Drama, Horror, Sci-Fi | 5 February 1956 (USA) -- A small-town doctor learns that the population of his community is being replaced by emotionless alien duplicates. Director: Don Siegel Writers: Daniel Mainwaring (screenplay), Jack Finney (Collier's magazine serial)
Invasion of the Body Snatchers (1978) ::: 7.4/10 -- PG | 1h 55min | Horror, Sci-Fi | 22 December 1978 (USA) -- When strange seeds drift to earth from space, mysterious pods begin to grow and invade San Francisco, California, where they replicate the residents into emotionless automatons one body at a time. Director: Philip Kaufman Writers:
Jack and the Cuckoo-Clock Heart (2013) ::: 7.0/10 -- Jack et la mcanique du coeur (original title) -- Jack and the Cuckoo-Clock Heart Poster -- A 19th-century drama about a man whose heart was replaced with a clock when he was born. The situation dictates that he should avoid feeling strong emotions -- love, most of all -- but he just can't keep his feelings under wraps. Directors: Stphane Berla, Mathias Malzieu
Kamikaze Girls (2004) ::: 7.2/10 -- Shimotsuma monogatari (original title) -- Kamikaze Girls Poster Momoko, a strange and seemingly emotionless girl obsessed with 18th century France, befriends a Yanki biker and the two experience the ups and downs of their unusual lives in a rural Japanese town. Director: Tetsuya Nakashima Writers: Nobara Takemoto (novel), Tetsuya Nakashima (screenplay)
Killer of Sheep (1978) ::: 7.3/10 -- 1h 20min | Drama | 14 November 1978 (USA) -- Set in the Watts area of Los Angeles, a slaughterhouse worker must suspend his emotions to continue working at a job he finds repugnant, and then he finds he has little sensitivity for the family he works so hard to support. Director: Charles Burnett Writer: Charles Burnett
L'humanit (1999) ::: 6.9/10 -- Not Rated | 2h 21min | Drama, Mystery | 27 October 1999 (France) -- When an 11-year-old girl is brutally raped and murdered in a quiet French village, a police detective who has forgotten how to feel emotions--because of the death of his own family in some kind of accident--investigates the crime, which turns out to ask more questions than it answers. Director: Bruno Dumont Writer: Bruno Dumont
L'humanit (1999) ::: 6.9/10 -- Not Rated | 2h 21min | Drama, Mystery | 27 October 1999 (France) -- When an 11-year-old girl is brutally raped and murdered in a quiet French village, a police detective who has forgotten how to feel emotions--because of the death of his own family in some kind of accident--investigates the crime, which turns out to ask more questions than it answers.
Lizzie McGuire ::: TV-G | 30min | Comedy, Drama, Family | TV Series (20012004) -- The daily adventures of an adolescent girl whose real thoughts and emotions are expressed by her sarcastic animated alter ego. Creator: Terri Minsky
Love Streams (1984) ::: 7.8/10 -- PG-13 | 2h 21min | Drama | 24 August 1984 (USA) -- Two closely bound, emotionally wounded souls reunite after years apart. Director: John Cassavetes Writers: Ted Allan (play), Ted Allan (screenplay) | 1 more credit Stars: Gena Rowlands, John Cassavetes, Diahnne Abbott
Lust, Caution (2007) ::: 7.5/10 -- Se, jie (original title) -- Lust, Caution Poster -- During World War II era, a young woman, Wang Jiazhi, gets swept up in a dangerous game of emotional intrigue with a powerful political figure, Mr. Yee. Director: Ang Lee Writers:
Mahabharat -- 20min | Drama, War | TV Series (20132014) ::: The mother of all wars, the mother of all rivalries, the cauldron of emotions, insecurities, jealousies and power play - Mahabharat. Rivetting and a master lesson for the entire mankind. Creator:
Neds (2010) ::: 7.0/10 -- TV-14 | 2h 4min | Drama | 20 April 2011 (USA) -- Encompassed by violent street gangs, neglectful parents, bullying teachers and a dearth of positive role models, a studious but emotionally abandoned kid turns thug. Director: Peter Mullan Writer:
Newness (2017) ::: 6.4/10 -- Unrated | 1h 57min | Drama, Romance | 3 November 2017 (Mexico) -- In contemporary Los Angeles, two millennials navigating a social media-driven hookup culture begin a relationship that pushes both emotional and physical boundaries. Director: Drake Doremus Writer:
Ode to Joy (2019) ::: 6.4/10 -- R | 1h 37min | Comedy, Romance | 9 August 2019 (USA) -- Charlie has a neurological disorder where strong emotions, especially joy, make him faint. He lives with his brother. Working as librarian gives him a quiet environment but then Francesca enters the library and his life. Director: Jason Winer Writers:
Paddleton (2019) ::: 7.2/10 -- TV-MA | 1h 29min | Comedy, Drama | 22 February 2019 (USA) -- An unlikely friendship between two misfit neighbors becomes an unexpectedly emotional journey when the younger man is diagnosed with terminal cancer. Director: Alex Lehmann Writers:
Passion Fish (1992) ::: 7.4/10 -- R | 2h 15min | Drama | 11 December 1992 (USA) -- After an accident leaves her a paraplegic, a former soap opera star struggles to recover both emotionally and mentally, until she meets her newest nurse, who has struggles of her own. Director: John Sayles Writer:
Picnic (1955) ::: 7.1/10 -- Approved | 1h 55min | Drama, Romance | December 1955 (USA) -- Emotions are ignited amongst the complacent townsfolk when a handsome drifter arrives in a small Kansas community on the morning of the Labour Day picnic. Director: Joshua Logan Writers:
Re: Creators ::: TV-MA | 24min | Animation, Action, Fantasy | TV Series (2017- ) Episode Guide 22 episodes Re: Creators Poster People have created many stories. Joy, sadness, anger, deep emotion.Stories stir up emotion and captivate. However, those emotions are nothing more than the feelings of a spectator. What if... S Stars: Daiki Yamashita, Inori Minase, Mikako Komatsu
Red White & Blue (2010) ::: 6.4/10 -- Not Rated | 1h 43min | Drama, History, Thriller | 8 October 2010 (USA) -- A woman attracts the attention of a psychopathic former Army interrogator and an emotionally fragile young man caring for his ailing mother. Director: Simon Rumley Writer:
Revenge ::: TV-14 | 44min | Drama, Mystery, Thriller | TV Series (20112015) -- An emotionally troubled young woman sets out to exact revenge against the people who wronged her father. Creator: Mike Kelley
Scott & Bailey ::: TV-14 | 45min | Crime, Drama, Mystery | TV Series (20112016) Two female detectives, one motherly, the other emotionally immature, have varying levels of success applying their eccentric outlooks on life to their police cases and private lives. Creators: Sally Wainwright, Diane Taylor Stars:
Stranger ::: Bimilui Soop (original tit ::: TV-14 | 1h | Crime, Drama, Mystery | TV Series (2017- ) Episode Guide 32 episodes Stranger Poster -- With the help of a gutsy female detective, a prosecutor who has almost lost the ability to feel emotions tackles a strange murder case amid political corruption. Stars:
Sunday Bloody Sunday (1971) ::: 7.1/10 -- R | 1h 50min | Drama | 21 September 1971 (USA) -- The emotional intricacies of a polyamorous relationship between young artist Bob and his two lovers: a lonely male doctor and a frustrated female office worker. Director: John Schlesinger Writer:
The Accidental Tourist (1988) ::: 6.8/10 -- PG | 2h 1min | Drama, Romance | 6 January 1989 (USA) -- An emotionally distant writer of travel guides must carry on with his life after his son is killed and his marriage crumbles. Director: Lawrence Kasdan Writers: Anne Tyler (book), Frank Galati (screenplay) | 1 more credit
The Air I Breathe (2007) ::: 6.8/10 -- R | 1h 35min | Crime, Drama, Thriller | 17 October 2008 (Mexico) -- A drama based on an ancient Chinese proverb that breaks life down into four emotional cornerstones: happiness, pleasure, sorrow and love. A businessman bets his life on a horse race; a gangster sees the future; a pop star falls prey to a crime boss; a doctor must save the love of his life. Director: Jieho Lee
The Brave One (2007) ::: 6.7/10 -- R | 2h 2min | Action, Crime, Drama | 14 September 2007 (USA) -- Struggling to recover emotionally from a brutal assault that killed her fianc and left her in a coma, a radio personality begins a quest for vengeance against the perpetrators that leaves a bloody trail across New York City. Director: Neil Jordan Writers:
The Funeral (1996) ::: 6.6/10 -- R | 1h 39min | Crime, Drama | 1 November 1996 (USA) -- After the funeral of one of their own, a criminal family decides to embark on an emotionally unnerving journey in an attempt to exact bloody revenge. Director: Abel Ferrara Writer: Nicholas St. John Stars:
The Heiress (1949) ::: 8.2/10 -- Not Rated | 1h 55min | Drama, Romance | 28 December 1949 (USA) -- A young naive woman falls for a handsome young man who her emotionally abusive father suspects is a fortune hunter. Director: William Wyler Writers: Ruth Goetz (written for the screen by), Augustus Goetz (written for the
The King (2019) ::: 7.2/10 -- R | 2h 20min | Biography, Drama, History | 1 November 2019 (USA) -- Hal, wayward prince and heir to the English throne, is crowned King Henry V after his tyrannical father dies. Now the young king must navigate palace politics, the war his father left behind, and the emotional strings of his past life. Director: David Michd Writers:
The Nanny (1965) ::: 7.2/10 -- Unrated | 1h 33min | Mystery, Thriller | 20 January 1966 (Italy) -- There's just something not quite right when Bette Davis stars as an English nanny. And is her 10-year-old charge an emotionally disturbed murderer or just an insolent brat? Director: Seth Holt Writers:
The Olive Tree (2016) ::: 6.8/10 -- El olivo (original title) -- The Olive Tree Poster -- A girl, her uncle and a friend start an emotional travel to recover a family tree. Director: Icar Bollan (as Iciar Bollain) Writer:
The Shipping News (2001) ::: 6.7/10 -- R | 1h 51min | Drama | 18 January 2002 (USA) -- An emotionally beaten man with his young daughter moves to his ancestral home in Newfoundland to reclaim his life. Director: Lasse Hallstrm Writers: Annie Proulx (based on the novel by) (as E. Annie Proulx), Robert
The War (1994) ::: 6.8/10 -- PG-13 | 2h 6min | Drama | 4 November 1994 (USA) -- An emotionally fractured Vietnam vet returns to his family in rural Mississippi, counseling his kids when they have to fight their own neighborhood battle. From the director of Fried Green Tomatoes. Director: Jon Avnet Writer:
This Is Us ::: TV-14 | 45min | Comedy, Drama, Romance | TV Series (2016 ) -- A heartwarming and emotional story about a unique set of triplets, their struggles and their wonderful parents. Creator: Dan Fogelman
Through a Glass Darkly (1961) ::: 8.0/10 -- Ssom i en spegel (original title) -- Through a Glass Darkly Poster -- Recently released from a mental hospital; Karin rejoins her emotionally disconnected family and their island home, only to slip from reality as she begins to believe she is being visited by God. Director: Ingmar Bergman Writer:
Touch ::: TV-PG | 43min | Drama, Mystery, Sci-Fi | TV Series (20122013) -- A widower struggling to raise his emotionally challenged son discovers that he can predict events before they happen. Creator: Tim Kring
Trapeze (1956) ::: 6.9/10 -- Approved | 1h 45min | Drama, Romance | 30 May 1956 (USA) -- A crippled circus acrobat is torn emotionally between two ambitious young trapeze artists, one a talented young American and a less-gifted but beautiful Italian. Director: Carol Reed Writers: Max Catto (novel), Liam O'Brien (adaptation) | 1 more credit Stars:
Truman (2015) ::: 7.3/10 -- TV-14 | 1h 48min | Comedy, Drama | 7 April 2017 (USA) -- Julin receives an unexpected visit from his friend Toms, who lives in Canada. The two men, accompanied by Julin's faithful dog, Truman, will share emotional and surprising moments prompted by Julin's complicated situation. Director: Cesc Gay Writers:
Uncle ::: 30min | Comedy | TV Series (20122017) An amateur musician of stunted emotional growth is reluctant to take care of his young nephew, but as his reluctance grows, his other emotions begin to follow to the fore, meaning he may even become a better, more-rounded person. Stars: Nick Helm, Elliot Speller-Gillott, Daisy Haggard
Web Therapy ::: TV-14 | 22min | Comedy | TV Series (20112015) After quitting her job in finance under dubious circumstances, the affluent and self-interested Fiona Wallice tries her hand at therapy - offering clients 3-minute sessions over the Internet in hopes of weeding out any unnecessary emotion. Creators: Dan Bucatinsky, Lisa Kudrow, Don Roos
Who's Afraid of Virginia Woolf? (1966) ::: 8.0/10 -- Not Rated | 2h 11min | Drama | 22 June 1966 (USA) -- A bitter, aging couple, with the help of alcohol, use their young houseguests to fuel anguish and emotional pain towards each other over the course of a distressing night. Director: Mike Nichols Writer:
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100-man no Inochi no Ue ni Ore wa Tatteiru 2nd Season -- -- Maho Film -- ? eps -- Manga -- Action Game Drama Fantasy Shounen -- 100-man no Inochi no Ue ni Ore wa Tatteiru 2nd Season 100-man no Inochi no Ue ni Ore wa Tatteiru 2nd Season -- Second season of 100-man no Inochi no Ue ni Ore wa Tatteiru. -- TV - Jul ??, 2021 -- 27,971 N/A -- -- Mahou Shoujo Lyrical Nanoha: The Movie 1st -- -- Seven Arcs -- 1 ep -- Original -- Action Sci-Fi Comedy Drama Magic -- Mahou Shoujo Lyrical Nanoha: The Movie 1st Mahou Shoujo Lyrical Nanoha: The Movie 1st -- Nanoha Takamachi, an ordinary third-grader, loves her family and friends more than anything else. One day, after having a strange dream in which a ferret gets injured, she sees the very same ferret in real life and rescues it. That ferret turns out to be Yuuno Scrya, a mage from another world who is trying to capture the 21 scattered Jewel Seeds before they cause serious damage to the universe. Yuuno is not powerful enough to capture the Jewel seeds on his own, so he grants Nanoha the intelligent device "Raising Heart" and begins training her as a mage. -- -- Unfortunately, the powerful Jewel Seeds attract those with ill intentions. Another mage, Fate Testarossa, is desperate to collect the seeds for some unknown and sinister purpose, though the solemn look in her eyes makes Nanoha think that there is more to Fate than meets the eye. Mahou Shoujo Lyrical Nanoha: The Movie 1st is a retelling of the original series, which tells the story of two young mages and how their strong emotions shape their actions. -- -- Movie - Jan 23, 2010 -- 27,907 7.90
3-gatsu no Lion 2nd Season -- -- Shaft -- 22 eps -- Manga -- Drama Game Seinen Slice of Life -- 3-gatsu no Lion 2nd Season 3-gatsu no Lion 2nd Season -- Now in his second year of high school, Rei Kiriyama continues pushing through his struggles in the professional shogi world as well as his personal life. Surrounded by vibrant personalities at the shogi hall, the school club, and in the local community, his solitary shell slowly begins to crack. Among them are the three Kawamoto sisters—Akari, Hinata, and Momo—who forge an affectionate and familial bond with Rei. Through these ties, he realizes that everyone is burdened by their own emotional hardships and begins learning how to rely on others while supporting them in return. -- -- Nonetheless, the life of a professional is not easy. Between tournaments, championships, and title matches, the pressure mounts as Rei advances through the ranks and encounters incredibly skilled opponents. As he manages his relationships with those who have grown close to him, the shogi player continues to search for the reason he plays the game that defines his career. -- -- -- Licensor: -- Aniplex of America -- 283,096 9.00
3-gatsu no Lion -- -- Shaft -- 22 eps -- Manga -- Drama Game Seinen Slice of Life -- 3-gatsu no Lion 3-gatsu no Lion -- Having reached professional status in middle school, Rei Kiriyama is one of the few elite in the world of shogi. Due to this, he faces an enormous amount of pressure, both from the shogi community and his adoptive family. Seeking independence from his tense home life, he moves into an apartment in Tokyo. As a 17-year-old living on his own, Rei tends to take poor care of himself, and his reclusive personality ostracizes him from his peers in school and at the shogi hall. -- -- However, not long after his arrival in Tokyo, Rei meets Akari, Hinata, and Momo Kawamoto, a trio of sisters living with their grandfather who owns a traditional wagashi shop. Akari, the oldest of the three girls, is determined to combat Rei's loneliness and poorly sustained lifestyle with motherly hospitality. The Kawamoto sisters, coping with past tragedies, also share with Rei a unique familial bond that he has lacked for most of his life. As he struggles to maintain himself physically and mentally through his shogi career, Rei must learn how to interact with others and understand his own complex emotions. -- -- -- Licensor: -- Aniplex of America -- 492,391 8.42
Aggressive Retsuko (ONA) 3rd Season -- -- Fanworks -- 10 eps -- Other -- Slice of Life Comedy -- Aggressive Retsuko (ONA) 3rd Season Aggressive Retsuko (ONA) 3rd Season -- After an emotional breakup with her boyfriend, red panda Retsuko closes herself off to the thought of ever being in love again—well, with an actual person anyway. Retreating into the world of VR, her virtual boyfriend showers her with praise and shows up in cute outfits, albeit for a price. -- -- While scrambling to find other ways to earn money, Retsuko finds herself in yet another financial bind after accidentally ramming into a parked van with a rental vehicle. The owner of the van, a gruff cheetah named Hyoudou, recruits her as an accountant for an underground idol group which he manages. Retsuko soon begins to buckle under the pressure from the new job, leading to plenty of inspiration for her next death metal vent sessions. -- -- In the midst of it all, Retsuko begins to wonder if she truly desires a colorless and uninteresting life, or if there's something waiting beyond her office desk. Will Retsuko finally come out on top, both in love and in the workplace? Or will she once again be convinced that the dull and sterile life in her office environment is the one she must lead? -- -- ONA - Aug 27, 2020 -- 46,456 7.90
Appleseed -- -- Gainax -- 1 ep -- Manga -- Action Sci-Fi Adventure Police Mecha -- Appleseed Appleseed -- Appleseed takes place in the aftermath of World War III, where the General Management Control Office has constructed the experimental city known as Olympus. Built to be a paradise on Earth, Olympus is inhabited by humans, cyborgs, and bioroids (genetically engineered humans designed for increased physical capabilities and decreased emotional capabilities). Bioroids run and control all of the administrative functions of Olympus, ensuring that the city remains the utopian society it was meant to be for all of its citizens. But for some people living in Utopia, the city has become less of a home and more of a cage. -- -- Police officer Calon Mautholos has grown to despise Olympus following his wife's suicide, blaming her death on the lack of creative freedom caused by the rules binding the citizens of the city. As his hatred for the city grows, Calon conspires with the terrorist A.J. Sebastian to destroy the Legislature of the Central Management Bureau to send the rules of Olympus that killed his wife tumbling down. But when Calon discovers it is not political malcontent, but rather hatred for bioroids that motives Sebastian, Calon turns renegade and gains the attention of city officials. Deunan Knute and her partner Briareos of the ESWAT counter-terrorism unit are dispatched to hunt down and stop Calon and Sebastian... by any means necessary! -- -- Licensor: -- Discotek Media, Manga Entertainment -- OVA - Apr 21, 1988 -- 25,245 6.60
Araburu Kisetsu no Otome-domo yo. -- -- Lay-duce -- 12 eps -- Manga -- Comedy Drama Romance School Shounen -- Araburu Kisetsu no Otome-domo yo. Araburu Kisetsu no Otome-domo yo. -- When they were little kids laughing and playing together, Izumi Norimoto and Kazusa Onodera were like siblings. But as their bodies matured into middle school, Kazusa began seeing him as something different; unfortunately for her, so did the other girls. Ostracized, Kazusa had no choice but to distance herself from him going into high school. After joining the literature club, however, she finds friends that keep her mind occupied. Known throughout the school for reading aloud sex scenes in literature novels, the club's reputation has kept all teachers from accepting the task of being their adviser. --   -- During a discussion about what they would put on their bucket list, one of the girls says one thing: sex. This single word sends ripples throughout the five girls, as the thought of sex begins taking over their daily lives. And, after walking in on Izumi during a very private moment, Kazusa is sent into a spiral of emotion that forces her to face her true feelings for him. Now, with their hearts racing and the literature club facing immediate disbandment, the five girls must work hard to keep both their sanities and their club alive. -- -- 215,366 7.47
Araburu Kisetsu no Otome-domo yo. -- -- Lay-duce -- 12 eps -- Manga -- Comedy Drama Romance School Shounen -- Araburu Kisetsu no Otome-domo yo. Araburu Kisetsu no Otome-domo yo. -- When they were little kids laughing and playing together, Izumi Norimoto and Kazusa Onodera were like siblings. But as their bodies matured into middle school, Kazusa began seeing him as something different; unfortunately for her, so did the other girls. Ostracized, Kazusa had no choice but to distance herself from him going into high school. After joining the literature club, however, she finds friends that keep her mind occupied. Known throughout the school for reading aloud sex scenes in literature novels, the club's reputation has kept all teachers from accepting the task of being their adviser. --   -- During a discussion about what they would put on their bucket list, one of the girls says one thing: sex. This single word sends ripples throughout the five girls, as the thought of sex begins taking over their daily lives. And, after walking in on Izumi during a very private moment, Kazusa is sent into a spiral of emotion that forces her to face her true feelings for him. Now, with their hearts racing and the literature club facing immediate disbandment, the five girls must work hard to keep both their sanities and their club alive. -- -- -- Licensor: -- Sentai Filmworks -- 215,366 7.47
Area no Kishi -- -- Shin-Ei Animation -- 37 eps -- Manga -- Comedy School Shounen Sports -- Area no Kishi Area no Kishi -- Kakeru and Suguru are brothers who both have a flaming passion for soccer. However, while Suguru becomes a rising star in the Japanese youth soccer system, Kakeru decides to take on a managerial role after struggling on the field. But due to a cruel twist of fate, Kakeru ends up reevaluating the role he has chosen. -- -- In hopes of one day being able to enter the World Cup by becoming a member of the national team, Kakeru trains harder than anyone else. He isn’t alone in this quest for glory, though. Kakeru's childhood friend, Nana, is a soccer prodigy of her own, with the wicked nickname “Little Witch”. She is a top-ranked player and is already playing for Nadeshiko Japan, the Japanese women’s national team. Nana's success gives Kakeru the extra push he needs to reach for his goals. -- -- Soccer and adolescent fervor combine for an epic, emotional ride. Check it out for yourself in Area no Kishi! -- 61,244 7.21
Argento Soma -- -- Sunrise -- 25 eps -- Original -- Action Adventure Drama Mecha Military Sci-Fi -- Argento Soma Argento Soma -- In the year 2059, the earth has been plagued by aliens for several years. In an effort to learn more about these aliens, Dr. Noguchi and his assistants Maki Agata and Takuto Kaneshiro try to revive the professor's experiment, a large Bio-Mechanical alien named Frank. During this process the alien comes to 'life' and the lab is subsequently destroyed leaving Takuto the only survivor and the alien disappearing into the wilderness. While Frank roams the wilderness he meets Hattie, an emotionally distressed young girl whose parents are killed in the first 'close encounter' war. Oddly enough she is able to communicate with Frank and soon after they are taken into custody by a secret agency known only as 'Funeral'. Meanwhile, Takuto wakes up in a hospital bed with his life in shambles, and his face disfigured. Motivated by vengeance and heart break, Takuto accepts an offer from the mysterious 'Mr. X' and receives a new identity as a ranking Funeral officer named Ryu Soma. -- -- (Source: ANN) -- -- Licensor: -- Bandai Entertainment, Sentai Filmworks -- 22,382 6.79
Black Clover -- -- Studio Pierrot -- 170 eps -- Manga -- Action Comedy Magic Fantasy Shounen -- Black Clover Black Clover -- Asta and Yuno were abandoned at the same church on the same day. Raised together as children, they came to know of the "Wizard King"—a title given to the strongest mage in the kingdom—and promised that they would compete against each other for the position of the next Wizard King. However, as they grew up, the stark difference between them became evident. While Yuno is able to wield magic with amazing power and control, Asta cannot use magic at all and desperately tries to awaken his powers by training physically. -- -- When they reach the age of 15, Yuno is bestowed a spectacular Grimoire with a four-leaf clover, while Asta receives nothing. However, soon after, Yuno is attacked by a person named Lebuty, whose main purpose is to obtain Yuno's Grimoire. Asta tries to fight Lebuty, but he is outmatched. Though without hope and on the brink of defeat, he finds the strength to continue when he hears Yuno's voice. Unleashing his inner emotions in a rage, Asta receives a five-leaf clover Grimoire, a "Black Clover" giving him enough power to defeat Lebuty. A few days later, the two friends head out into the world, both seeking the same goal—to become the Wizard King! -- -- -- Licensor: -- Crunchyroll, Funimation -- 957,323 7.96
Blue Reflection Ray -- -- J.C.Staff -- 24 eps -- Game -- Magic School -- Blue Reflection Ray Blue Reflection Ray -- This is a story of connecting shining emotions. -- -- Joy, sadness, anger. Feelings are a power, invisible to the eye, that every person possesses. Sometimes this power is even capable of changing the world. -- -- Hiori Hirahara always has a positive attitude and can't leave people in trouble alone. Ruki Hanari is socially awkward, she wants to get along well with others, but she doesn't know how to go about it. -- -- How will the meeting of these two wildly different girls change not only them, but the world itself? -- -- (Source: Official Site, translated) -- -- Licensor: -- Funimation -- 13,452 5.79
Boogiepop wa Warawanai (2019) -- -- Madhouse -- 18 eps -- Light novel -- Psychological Mystery Horror -- Boogiepop wa Warawanai (2019) Boogiepop wa Warawanai (2019) -- Hushed exchanges among the female student populace of Shinyo Academy center around an enigmatic supernatural entity. This entity is Boogiepop, a Shinigami who is rumored to murder people at the height of their beauty before their allure wanes. Few know of his true nature: a guardian who, between periods of dormancy, manifests as the alter ego of a high school girl named Touka Miyashita to fend off "the enemies of the world." Now, a string of mysterious disappearances—presumed by the school to be merely runaways—has caused Boogiepop to awaken. But somewhere in the academy, a menacing creature hides, waiting for its opportune moment to strike. -- -- Boogiepop wa Warawanai subtly explores the intrinsic associations between human beings and their perception of time, while delving into its characters' complex relationships, emotions, memories, and pasts. -- -- -- Licensor: -- Funimation -- 173,602 7.09
Busou Shinki -- -- 8bit -- 12 eps -- Other -- Action Sci-Fi Slice of Life Mecha -- Busou Shinki Busou Shinki -- The slice-of-life battle story is set in a future that has neither World War III nor an alien invasion—just an ordinary future set after our current age. In this world, robots are part of everyday life, and they contribute in various aspects of society. "Shinki" are 15-centimeter-tall (about 6-inch-tall) cute partners made to assist humans. Equipped with intelligence and emotions, they devote themselves to serving their "Masters." -- -- These Shinki can even be equipped with weapons and armor to fight each other. Such Shinki are named "Busou Shinki" (literally, "armed divine princesses"). In particular, the Shinki Ann (Arnval), Aines (Altines), and Lene (Altlene) serve a high school freshman named Masato. Things change when a new Shinki, the bellicose Strarf, joins them. -- -- (Source: ANN) -- -- Licensor: -- Sentai Filmworks -- 33,934 6.32
Caligula (TV) -- -- Satelight -- 12 eps -- Game -- Action Sci-Fi -- Caligula (TV) Caligula (TV) -- What is happiness? Ever the fan of psychology, questions such as this are ones that high school student Ritsu Shikishima likes to ponder as he spends his peaceful days with his friends. His perfect world, however, begins to unravel when he hears a strange voice obscured by static, pleading for help. This voice belongs to μ, a beloved pop idol, whose singing begins to have an adverse effect on the world. Before Ritsu's very eyes, the faces of his friends and family become distorted by glitches as the sound of μ's voice transforms them into Digiheads: berserk monsters bent on the extermination of all those who begin to awaken to the true nature of their existence. -- -- Realizing that he is trapped in a virtual world created by μ called Mobius, Ritsu must now gather everyone else who has managed to realize the truth before they are all eliminated. Together, they will use their newfound powers and weapons granted by their emotions—known as the Catharsis Effect—to fight off the mysterious group known as The Ostinato Musicians as they struggle to escape. -- -- -- Licensor: -- Discotek Media, Ponycan USA -- 66,549 6.02
Chobits -- -- Madhouse -- 26 eps -- Manga -- Sci-Fi Comedy Drama Romance Ecchi Seinen -- Chobits Chobits -- When computers start to look like humans, can love remain the same? -- -- Hideki Motosuwa is a young country boy who is studying hard to get into college. Coming from a poor background, he can barely afford the expenses, let alone the newest fad: Persocoms, personal computers that look exactly like human beings. One evening while walking home, he finds an abandoned Persocom. After taking her home and managing to activate her, she seems to be defective, as she can only say one word, "Chii," which eventually becomes her name. Unlike other Persocoms, however, Chii cannot download information onto her hard drive, so Hideki decides to teach her about the world the old-fashioned way, while studying for his college entrance exams at the same time. -- -- Along with his friends, Hideki tries to unravel the mystery of Chii, who may be a "Chobit," an urban legend about special units that have real human emotions and thoughts, and love toward their owner. But can romance flourish between a Persocom and a human? -- -- -- Licensor: -- Funimation, Geneon Entertainment USA -- 410,390 7.43
Clannad: After Story -- -- Kyoto Animation -- 24 eps -- Visual novel -- Slice of Life Comedy Supernatural Drama Romance -- Clannad: After Story Clannad: After Story -- Clannad: After Story, the sequel to the critically acclaimed slice-of-life series Clannad, begins after Tomoya Okazaki and Nagisa Furukawa graduate from high school. Together, they experience the emotional rollercoaster of growing up. Unable to decide on a course for his future, Tomoya learns the value of a strong work ethic and discovers the strength of Nagisa's support. Through the couple's dedication and unity of purpose, they push forward to confront their personal problems, deepen their old relationships, and create new bonds. -- -- Time also moves on in the Illusionary World. As the plains grow cold with the approach of winter, the Illusionary Girl and the Garbage Doll are presented with a difficult situation that reveals the World's true purpose. -- -- Based on the visual novel by Key and produced by Kyoto Animation, Clannad: After Story is an impactful drama highlighting the importance of family and the struggles of adulthood. -- -- -- Licensor: -- Sentai Filmworks -- 946,989 8.96
Code-E -- -- Studio Deen -- 12 eps -- Original -- Comedy Romance School Sci-Fi Slice of Life -- Code-E Code-E -- Chinami Ebihara is girl with a strange ability to generate electromagnetic waves when her emotions run high. However, since this "ability" affects anything electrical, it resulted in her having to transfer from school to school when she was younger. As Chinami, now 18 years of age, transfers to a new school, she once again affects the electronic devices in the school, but this time, when another student, Kotaro Kannagi, sees her do this, he becomes obsessed in studying her "TYPE-E" ability. -- -- (Source: ANN) -- TV - Jul 4, 2007 -- 16,396 6.43
Colorful (Movie) -- -- Ascension, Sunrise -- 1 ep -- Novel -- Drama Slice of Life Supernatural -- Colorful (Movie) Colorful (Movie) -- Upon arriving at the train station of death, an impure soul is granted a second chance at life against his will. Reincarnating into the body of Makoto Kobayashi, a 14-year-old boy who recently committed suicide, the soul is tasked to identify the boy's greatest sin in life within a time limit of six months. Although it remains reluctant toward continuing life as Makoto, the soul soon begins to notice the complexities of people's emotions and actions. -- -- Deconstructing the ideas of fractured families and suicide, Colorful explores the intricacies of the daily struggles humans face but are too abashed to confront. -- -- -- Licensor: -- Sentai Filmworks -- Movie - Aug 21, 2010 -- 150,581 7.82
Colorful (Movie) -- -- Ascension, Sunrise -- 1 ep -- Novel -- Drama Slice of Life Supernatural -- Colorful (Movie) Colorful (Movie) -- Upon arriving at the train station of death, an impure soul is granted a second chance at life against his will. Reincarnating into the body of Makoto Kobayashi, a 14-year-old boy who recently committed suicide, the soul is tasked to identify the boy's greatest sin in life within a time limit of six months. Although it remains reluctant toward continuing life as Makoto, the soul soon begins to notice the complexities of people's emotions and actions. -- -- Deconstructing the ideas of fractured families and suicide, Colorful explores the intricacies of the daily struggles humans face but are too abashed to confront. -- -- Movie - Aug 21, 2010 -- 150,581 7.82
Crayon Angel -- -- - -- 1 ep -- Original -- Dementia -- Crayon Angel Crayon Angel -- In Crayon Angel, Tanaami recalls his childhood memories of wartime Japan during the Second World War. The animation mixes wartime footage, family photographs and pop imagery, much of which is seen through fusuma-like grids that cut apart the image and distance it from the viewer. The soundtrack includes a haunting heartbeat, sounds of sirens and Robert Plant’s moans. The title refers to a campaign ran during the war by a confectionary company that asked children to submit crayon drawings of their brand icon, an angel, which had a profound emotional impact on Tanaami as a child. -- -- (Source: Collaborative Cataloging Japan) -- Movie - ??? ??, 1975 -- 918 3.73
Darker than Black: Kuro no Keiyakusha Gaiden -- -- Bones -- 4 eps -- Original -- Action Mystery Sci-Fi Super Power -- Darker than Black: Kuro no Keiyakusha Gaiden Darker than Black: Kuro no Keiyakusha Gaiden -- Fleeing from the consequences of his decision at the Hell's Gate, superpowered Contractor Hei and his companion Yin take refuge in a quiet inn, adopting the guise of a married couple in order to not draw suspicion. In an attempt to recover from recent events, Hei befriends the inn's other guests. He discovers that one of them is a fellow Contractor tasked with killing him. Their resulting encounter spells disaster for both Hei and Yin, who are forced to fight for their lives and grapple with the emotional wounds sustained in their previous life together. -- -- -- Licensor: -- Funimation -- Special - Jan 27, 2010 -- 223,787 7.96
Da Yu Hai Tang (Movie) -- -- B&T -- 1 ep -- Original -- Adventure Supernatural Drama Romance -- Da Yu Hai Tang (Movie) Da Yu Hai Tang (Movie) -- In an old mythical world, there reside spirit-like beings who oversee the natural order of the mortal realm. One of them, a young girl named Chun, has just come of age and must undergo her rite of passage by experiencing the human world for herself. While there, she gets caught in a fishing net during a storm and is rescued by a human boy. -- -- However, the boy ends up drowning during the incident, and Chun returns to her realm full of guilt. Afterwards, she meets the Soul Keeper and decides to revive the boy in exchange for a part of her lifespan. Little does she know, meddling with the natural order of the world has severe consequences. -- -- Da Yu Hai Tang is a story about sacrifice and redemption as Chun comes to terms with the limitations of her powers and deals with death, love, and her own emotions. She must decide if she will sacrifice everything to save the human boy or forsake her moral obligation for the order of the world. -- -- -- Licensor: -- Shout! Factory -- Movie - Jul 8, 2016 -- 31,800 7.56
Devils Line -- -- Platinum Vision -- 12 eps -- Manga -- Action Drama Romance Seinen Supernatural Vampire -- Devils Line Devils Line -- Vampires walk among society, existing as part of its underbelly. They do not require blood to survive, but extreme emotions can immensely increase their bloodlust, turning them into uncontrollable monsters. Tsukasa Taira, a 22-year-old university student, learns of the existence of vampires when her longtime friend reveals himself to be one of them after a tense confrontation with Yuuki Anzai—a human and vampire hybrid. -- -- Her friend is arrested, and Tsukasa soon finds herself drawn to Anzai, who reluctantly reciprocates her feelings. However, this unconventional romance may prove too difficult to maintain, as Anzai struggles to contain the part of him that wishes to devour Tsukasa. -- -- 177,307 6.80
Devils Line -- -- Platinum Vision -- 12 eps -- Manga -- Action Drama Romance Seinen Supernatural Vampire -- Devils Line Devils Line -- Vampires walk among society, existing as part of its underbelly. They do not require blood to survive, but extreme emotions can immensely increase their bloodlust, turning them into uncontrollable monsters. Tsukasa Taira, a 22-year-old university student, learns of the existence of vampires when her longtime friend reveals himself to be one of them after a tense confrontation with Yuuki Anzai—a human and vampire hybrid. -- -- Her friend is arrested, and Tsukasa soon finds herself drawn to Anzai, who reluctantly reciprocates her feelings. However, this unconventional romance may prove too difficult to maintain, as Anzai struggles to contain the part of him that wishes to devour Tsukasa. -- -- -- Licensor: -- Sentai Filmworks -- 177,307 6.80
Digimon Xros Wars: Toki wo Kakeru Shounen Hunter-tachi -- -- Toei Animation -- 25 eps -- Original -- Action Adventure Comedy Fantasy Shounen -- Digimon Xros Wars: Toki wo Kakeru Shounen Hunter-tachi Digimon Xros Wars: Toki wo Kakeru Shounen Hunter-tachi -- Digimon Xros Wars: Toki wo Kakeru Shounen Hunter-tachi takes place one year after the defeat of Bagramon and company. Since then, Taiki Kudou and Yuu Amano have formed a basketball team with Yuu’s classmate, Tagiru Akashi. One day, Tagiru discovers a strange area called the DigiQuartz, a strange and unstable realm that exists between the human and digital worlds. He then realises that children all over the world have obtained Xros Loaders as well as Digimon partners to participate in a competition called the 'Digimon Hunt'. -- -- Digimon that wander from the digital world into the DigiQuartz are able to feed off of what negative emotions leak in from the human world. This makes the Digimon stronger at the expense of being extremely violent. As a result, the Digimon Hunters must work to stop these Digimon from wreaking havoc in the human world. Joined by the troublemaking Gumdramon, Tagiru aims to become the top Digimon Hunter, all the while unaware of Taiki and Yuu’s previous Digimon connections. Yet a sinister force lurks with the creation of the DigiQuartz, and the young Hunters will soon realize that the Digimon Hunt is much more than a simple game... -- 21,558 6.43
Digimon Xros Wars: Toki wo Kakeru Shounen Hunter-tachi -- -- Toei Animation -- 25 eps -- Original -- Action Adventure Comedy Fantasy Shounen -- Digimon Xros Wars: Toki wo Kakeru Shounen Hunter-tachi Digimon Xros Wars: Toki wo Kakeru Shounen Hunter-tachi -- Digimon Xros Wars: Toki wo Kakeru Shounen Hunter-tachi takes place one year after the defeat of Bagramon and company. Since then, Taiki Kudou and Yuu Amano have formed a basketball team with Yuu’s classmate, Tagiru Akashi. One day, Tagiru discovers a strange area called the DigiQuartz, a strange and unstable realm that exists between the human and digital worlds. He then realises that children all over the world have obtained Xros Loaders as well as Digimon partners to participate in a competition called the 'Digimon Hunt'. -- -- Digimon that wander from the digital world into the DigiQuartz are able to feed off of what negative emotions leak in from the human world. This makes the Digimon stronger at the expense of being extremely violent. As a result, the Digimon Hunters must work to stop these Digimon from wreaking havoc in the human world. Joined by the troublemaking Gumdramon, Tagiru aims to become the top Digimon Hunter, all the while unaware of Taiki and Yuu’s previous Digimon connections. Yet a sinister force lurks with the creation of the DigiQuartz, and the young Hunters will soon realize that the Digimon Hunt is much more than a simple game... -- -- Licensor: -- Flatiron Film Company -- 21,558 6.43
Etotama -- -- Encourage Films, Shirogumi -- 12 eps -- Original -- Action Comedy Fantasy -- Etotama Etotama -- Every 60 years, the heavens conduct a sacred ritual called ETM12. This custom involves selecting worthy Eto-musume—celestial beings representing different animals—to become one of the members of the Chinese zodiac, or Eto-shin. However, since the first ETM12 two thousand years ago, the original batch of Eto-shin reigns with no one being able to replace them. -- -- Nyaa-tan is a cat Eto-musume who aspires to become a member of the zodiac in the ongoing ETM12. Fulfilling her ambition requires her to secure 12 seals, one for each Eto-shin. To that end, she must win various types of battles using Sol/Lull—divine energy created by people's positive emotions. This task is not easy however, as her powers as an Eto-musume are far below the abilities of a single Eto-shin. As such, she needs a constant source of energy. -- -- But in a chance encounter, Nyaa-tan meets Takeru Amato, a man who has just transferred to the apartment where she is secretly staying. To Nyaa-tan's delight, Takeru discovers that he gives out high quality Sol/Lull—something that sets him apart from most people. With this, the story of Takeru and Nyaa-tan begins. As Takeru supports Nyaa-tan in her dreams, he meets the Eto-shin and begins to uncover a mysterious past. -- -- 70,946 6.84
Etotama -- -- Encourage Films, Shirogumi -- 12 eps -- Original -- Action Comedy Fantasy -- Etotama Etotama -- Every 60 years, the heavens conduct a sacred ritual called ETM12. This custom involves selecting worthy Eto-musume—celestial beings representing different animals—to become one of the members of the Chinese zodiac, or Eto-shin. However, since the first ETM12 two thousand years ago, the original batch of Eto-shin reigns with no one being able to replace them. -- -- Nyaa-tan is a cat Eto-musume who aspires to become a member of the zodiac in the ongoing ETM12. Fulfilling her ambition requires her to secure 12 seals, one for each Eto-shin. To that end, she must win various types of battles using Sol/Lull—divine energy created by people's positive emotions. This task is not easy however, as her powers as an Eto-musume are far below the abilities of a single Eto-shin. As such, she needs a constant source of energy. -- -- But in a chance encounter, Nyaa-tan meets Takeru Amato, a man who has just transferred to the apartment where she is secretly staying. To Nyaa-tan's delight, Takeru discovers that he gives out high quality Sol/Lull—something that sets him apart from most people. With this, the story of Takeru and Nyaa-tan begins. As Takeru supports Nyaa-tan in her dreams, he meets the Eto-shin and begins to uncover a mysterious past. -- -- -- Licensor: -- Ponycan USA -- 70,946 6.84
Fate/Grand Order: Shuukyoku Tokuiten - Kani Jikan Shinden Solomon -- -- - -- ? eps -- Game -- Action Supernatural Magic Fantasy -- Fate/Grand Order: Shuukyoku Tokuiten - Kani Jikan Shinden Solomon Fate/Grand Order: Shuukyoku Tokuiten - Kani Jikan Shinden Solomon -- (No synopsis yet.) -- - - ??? ??, ???? -- 22,965 N/AKono Danshi, Uchuujin to Tatakaemasu. -- -- CoMix Wave Films -- 1 ep -- Original -- Action Fantasy Shounen Ai Super Power Supernatural -- Kono Danshi, Uchuujin to Tatakaemasu. Kono Danshi, Uchuujin to Tatakaemasu. -- All hope seems lost when the world is suddenly invaded by aliens. Earth's only defense is a small three-person team known as the Special Counter-Aliens Task Force, consisting of an anonymous director, the tyrannical Shiro, and the easygoing Arikawa. -- -- The luck of the Task Force improves when Arikawa finds a teenage boy lying alone on a hill. The boy, Kakashi, is humanity's only hope—he has power previously unbeknownst capable of defeating the aliens! However, without any memories and with no knowledge on how to use his power, Kakashi is left clinging to Arikawa and Shiro as well as the only remnant of his previous life: his broken cellphone. -- -- Kakashi is conflicted by the fears and emotions clouding his mind and he calls his own motivations into question. Can he overcome his doubts and internal struggles and save the world? -- -- -- Licensor: -- Sentai Filmworks -- OVA - Oct 10, 2011 -- 22,909 6.84
Frame Arms Girl -- -- Studio A-CAT, Zexcs -- 12 eps -- Other -- Action Sci-Fi Slice of Life Mecha -- Frame Arms Girl Frame Arms Girl -- The story begins when Ao opens a package that arrives at her doorstep. Inside the package is Gourai, a Frame Arms Girl: a small robot capable of independent movement. Gourai is a newly-developed prototype: a Frame Arms Girl equipped with an "Artificial Self," an advanced AI that gives her a personality. Ao is the only one that has activated her. Gourai begins to gather both battle data and emotions, starting a day-to-day life with Ao, who knows nothing about Frame Arms Girls. -- -- (Source: ANN) -- -- Licensor: -- Sentai Filmworks -- 28,905 6.41
Fruits Basket: The Final -- -- TMS Entertainment -- ? eps -- Manga -- Slice of Life Comedy Supernatural Drama Romance Shoujo -- Fruits Basket: The Final Fruits Basket: The Final -- After last season's revelations, the Souma family moves forward, but the emotional chains that bind them are not easily broken. Unable to admit why she wants the cure, Tooru wrestles with the truth, aware that time is running out for someone close. -- -- And a secret still lurks that could break another's heart. But hope is not lost—a clue to the curse is found. Could their imprisonment's end be near? -- -- (Source: Funimation) -- 114,870 8.74
Fruits Basket: The Final -- -- TMS Entertainment -- ? eps -- Manga -- Slice of Life Comedy Supernatural Drama Romance Shoujo -- Fruits Basket: The Final Fruits Basket: The Final -- After last season's revelations, the Souma family moves forward, but the emotional chains that bind them are not easily broken. Unable to admit why she wants the cure, Tooru wrestles with the truth, aware that time is running out for someone close. -- -- And a secret still lurks that could break another's heart. But hope is not lost—a clue to the curse is found. Could their imprisonment's end be near? -- -- (Source: Funimation) -- -- Licensor: -- Funimation -- 114,870 8.74
Full Moon wo Sagashite -- -- Studio Deen -- 52 eps -- Manga -- Music Comedy Supernatural Drama Romance Shoujo -- Full Moon wo Sagashite Full Moon wo Sagashite -- Two years ago, Mitsuki Kouyama's friend, Eichi Sakurai, moved to America before she could confess her feelings to him. Though she cannot contact him, they made a promise to fulfill their respective dreams: Mitsuki wants to become a professional singer, and Eichi an astronomer. She hopes that one day her music will reach him across the world with a brilliance like that of the full moon. -- -- There is just one catch: Mitsuki suffers from throat cancer, which makes her voice quiet and singing strenuous. Her grandmother, who has a hatred of music, insists that Mitsuki undergo surgery to remove the cancer, but she refuses due to the risk of losing her voice. One day, two shinigami—Meroko Yui and Takuto Kira—appear to tell her that she only has one year left to live. This sudden revelation spurs Mitsuki into action, and she decides that with Meroko and Takuto's help, she will become a professional singer in the time she has left. -- -- Full Moon wo Sagashite follows the emotional story of Mitsuki and her shinigami friends as they discover what it means to sing—and ultimately, what it means to live. -- -- 92,649 7.95
Fumetsu no Anata e -- -- Brain's Base -- 20 eps -- Manga -- Adventure Supernatural Drama Shounen -- Fumetsu no Anata e Fumetsu no Anata e -- It, a mysterious immortal being, is sent to the Earth with no emotions nor identity. However, It is able to take the shape of those around that have a strong impetus. -- -- At first, It is a sphere. Then, It imitates the form of a rock. As the temperature drops and snow falls atop the moss, It inherits the moss. When an injured, lone wolf comes limping by and lays down to die, It takes on the form of the animal. Finally, It gains consciousness and begins to traverse the empty tundra until It meets a boy. -- -- The boy lives alone in a ghost town, which the adults abandoned long ago in search of the paradise said to exist far beyond the endless sea of white tundra. However, their efforts were for naught, and now the boy is in a critical state. -- -- Acquiring the form of the boy, It sets off on a never-ending journey, in search of new experiences, places, and people. -- -- 217,744 8.74
Garo: Vanishing Line -- -- MAPPA -- 24 eps -- Original -- Action Demons Supernatural Fantasy -- Garo: Vanishing Line Garo: Vanishing Line -- Corruption looms over the prosperous Russell City, where manifestations of negative emotions called Horrors cause chaos and mayhem. The Makai Order is the last bastion of hope against these unholy creatures. Using several small businesses as fronts, they deploy powerful Makai Knights and magical Makai Alchemists to combat the Horror threat. -- -- Within this secretive order, the highest rank of Golden Knight has been bestowed upon a large, powerful man named Sword, granting him use of the Garo armor and blade. He alone knows of a plot that threatens the entire Makai Order, with his only hint being the phrase “El Dorado." While fighting a Horror, he encounters Sophia "Sophie" Hennis, a teenage girl whose brother's disappearance years ago is also linked to the same phrase. The two agree to work together to uncover the truth behind "El Dorado" and the disappearance of Sophie's brother. -- -- 61,294 7.16
Garo: Vanishing Line -- -- MAPPA -- 24 eps -- Original -- Action Demons Supernatural Fantasy -- Garo: Vanishing Line Garo: Vanishing Line -- Corruption looms over the prosperous Russell City, where manifestations of negative emotions called Horrors cause chaos and mayhem. The Makai Order is the last bastion of hope against these unholy creatures. Using several small businesses as fronts, they deploy powerful Makai Knights and magical Makai Alchemists to combat the Horror threat. -- -- Within this secretive order, the highest rank of Golden Knight has been bestowed upon a large, powerful man named Sword, granting him use of the Garo armor and blade. He alone knows of a plot that threatens the entire Makai Order, with his only hint being the phrase “El Dorado." While fighting a Horror, he encounters Sophia "Sophie" Hennis, a teenage girl whose brother's disappearance years ago is also linked to the same phrase. The two agree to work together to uncover the truth behind "El Dorado" and the disappearance of Sophie's brother. -- -- -- Licensor: -- Funimation -- 61,294 7.16
Ged Senki -- -- Studio Ghibli -- 1 ep -- Novel -- Adventure Magic Fantasy -- Ged Senki Ged Senki -- Calamities are plaguing the land of Earthsea and dragons have been seen fighting above the clouds—something which has never happened before. Sparrowhawk, a powerful Archmage, sets out to uncover the mystery behind these concerning events and meets Prince Arren along the way. Arren is the fugitive heir to the Kingdom of Enlad and a seemingly quiet and distressed lad. Wandering aimlessly in an attempt to escape the dark presence haunting him, he decides to tag along Sparrowhawk on his journey. -- -- However, their arrival in the seaside settlement of Hort Town is met with unexpected trouble—Lord Cob, a powerful evil wizard obsessed with eternal life, stands in their way. Forced to confront him, the pair joins forces with Tenar—an old friend of Sparrowhawk—and Therru, the ill-fated orphan girl she took in. But the enemy's cunning hobby of manipulating emotions may just prove to be catastrophic for the young prince. -- -- Set in a magical world, Ged Senki goes beyond the classical battle between the forces of good and evil, as it explores the inner battles of the heart. -- -- -- Licensor: -- Walt Disney Studios -- Movie - Jul 29, 2006 -- 111,570 6.92
Ged Senki -- -- Studio Ghibli -- 1 ep -- Novel -- Adventure Magic Fantasy -- Ged Senki Ged Senki -- Calamities are plaguing the land of Earthsea and dragons have been seen fighting above the clouds—something which has never happened before. Sparrowhawk, a powerful Archmage, sets out to uncover the mystery behind these concerning events and meets Prince Arren along the way. Arren is the fugitive heir to the Kingdom of Enlad and a seemingly quiet and distressed lad. Wandering aimlessly in an attempt to escape the dark presence haunting him, he decides to tag along Sparrowhawk on his journey. -- -- However, their arrival in the seaside settlement of Hort Town is met with unexpected trouble—Lord Cob, a powerful evil wizard obsessed with eternal life, stands in their way. Forced to confront him, the pair joins forces with Tenar—an old friend of Sparrowhawk—and Therru, the ill-fated orphan girl she took in. But the enemy's cunning hobby of manipulating emotions may just prove to be catastrophic for the young prince. -- -- Set in a magical world, Ged Senki goes beyond the classical battle between the forces of good and evil, as it explores the inner battles of the heart. -- -- Movie - Jul 29, 2006 -- 111,570 6.92
Gintama° -- -- Bandai Namco Pictures -- 51 eps -- Manga -- Action Comedy Historical Parody Samurai Sci-Fi Shounen -- Gintama° Gintama° -- Gintoki, Shinpachi, and Kagura return as the fun-loving but broke members of the Yorozuya team! Living in an alternate-reality Edo, where swords are prohibited and alien overlords have conquered Japan, they try to thrive on doing whatever work they can get their hands on. However, Shinpachi and Kagura still haven't been paid... Does Gin-chan really spend all that cash playing pachinko? -- -- Meanwhile, when Gintoki drunkenly staggers home one night, an alien spaceship crashes nearby. A fatally injured crew member emerges from the ship and gives Gintoki a strange, clock-shaped device, warning him that it is incredibly powerful and must be safeguarded. Mistaking it for his alarm clock, Gintoki proceeds to smash the device the next morning and suddenly discovers that the world outside his apartment has come to a standstill. With Kagura and Shinpachi at his side, he sets off to get the device fixed; though, as usual, nothing is ever that simple for the Yorozuya team. -- -- Filled with tongue-in-cheek humor and moments of heartfelt emotion, Gintama's fourth season finds Gintoki and his friends facing both their most hilarious misadventures and most dangerous crises yet. -- -- 428,700 9.09
Gintama° -- -- Bandai Namco Pictures -- 51 eps -- Manga -- Action Comedy Historical Parody Samurai Sci-Fi Shounen -- Gintama° Gintama° -- Gintoki, Shinpachi, and Kagura return as the fun-loving but broke members of the Yorozuya team! Living in an alternate-reality Edo, where swords are prohibited and alien overlords have conquered Japan, they try to thrive on doing whatever work they can get their hands on. However, Shinpachi and Kagura still haven't been paid... Does Gin-chan really spend all that cash playing pachinko? -- -- Meanwhile, when Gintoki drunkenly staggers home one night, an alien spaceship crashes nearby. A fatally injured crew member emerges from the ship and gives Gintoki a strange, clock-shaped device, warning him that it is incredibly powerful and must be safeguarded. Mistaking it for his alarm clock, Gintoki proceeds to smash the device the next morning and suddenly discovers that the world outside his apartment has come to a standstill. With Kagura and Shinpachi at his side, he sets off to get the device fixed; though, as usual, nothing is ever that simple for the Yorozuya team. -- -- Filled with tongue-in-cheek humor and moments of heartfelt emotion, Gintama's fourth season finds Gintoki and his friends facing both their most hilarious misadventures and most dangerous crises yet. -- -- -- Licensor: -- Crunchyroll, Funimation -- 428,700 9.09
Gintama.: Porori-hen -- -- Bandai Namco Pictures -- 13 eps -- Manga -- Action Comedy Historical Parody Samurai Sci-Fi Shounen -- Gintama.: Porori-hen Gintama.: Porori-hen -- Following the grim events of Iga, Kokujou Island, Rakuyou, and multiple fruitless confrontations with the Tenshouin Naraku and Tendoshuu, Gintama.: Porori-hen takes its viewers on a trip down memory lane to when Yorozuya were mostly doing what they did best—odd jobs. The great space hunter Umibouzu has returned to Edo and is livid when he finds out that his daughter Kagura has a boyfriend. He blames Gintoki for being an incompetent guardian, but has the time finally come for him to let go of his daughter? -- -- Back with shameless parodies, risqué humor, and lively camaraderie, Gintoki, Kagura, and Shinpachi are faced with unforeseen situations that manage to be both hilarious and emotionally stirring. -- -- 134,924 8.53
Given -- -- Lerche -- 11 eps -- Manga -- Drama Music Romance Shounen Ai Slice of Life -- Given Given -- Tightly clutching his Gibson guitar, Mafuyu Satou steps out of his dark apartment to begin another day of his high school life. While taking a nap in a quiet spot on the gymnasium staircase, he has a chance encounter with fellow student Ritsuka Uenoyama, who berates him for letting his guitar's strings rust and break. Noticing Uenoyama's knowledge of the instrument, Satou pleads for him to fix it and to teach him how to play. Uenoyama eventually agrees and invites him to sit in on a jam session with his two band mates: bassist Haruki Nakayama and drummer Akihiko Kaji. --   -- Satou's voice is strikingly beautiful, filling Uenoyama with the determination to make Satou the lead singer of the band. Though reticent at first, Satou takes the offer after an emotional meeting with an old friend. With the support of his new friends, Satou must not only learn how to play guitar, but also come to terms with the mysterious circumstances that led him to be its owner. -- -- 304,338 8.34
Given Movie -- -- Lerche -- 1 ep -- Manga -- Drama Music Romance Shounen Ai Slice of Life -- Given Movie Given Movie -- The band "given"—comprised of Ritsuka Uenoyama, Mafuyu Satou, Haruki Nakayama, and Akihiko Kaji—has advanced to the final screening of the Countdown-fes Amateur Contest, in which they will be judged on their live act. Although enthusiastic, they worry about having only one original song to perform. -- -- Mafuyu embraces the idea of learning more about music in order to create new, emotionally resonant songs. In this regard, he unexpectedly receives help from Ugetsu Murata, Akihiko's on-again, off-again lover. Ugetsu has unsuccessfully tried to let go of Akihiko, who himself is torn between lingering feelings for his past and an uncertain resolve for the future. -- -- As the competition draws near, Haruki uncharacteristically begins to doubt his place in the band and the trust he shares with Akihiko. It is a given that not all attachments last forever, but it remains to be seen what can be salvaged from the ruins of heartbreak—or if only regrets will endure. -- -- Movie - Aug 22, 2020 -- 98,087 8.16
Gunslinger Girl -- -- Madhouse -- 13 eps -- Manga -- Action Psychological Military Drama Sci-Fi -- Gunslinger Girl Gunslinger Girl -- In the heart of Italy, the Social Welfare Agency rescues young girls from hospital beds and gives them a second chance at life using the latest in cybernetic advancements. With their artificially enhanced bodies, the girls are brainwashed and trained as assassins to carry out the dirty work of the Italian Government. Despite all the modifications, they are still just children at heart, struggling for recognition from those they love, even knowing the love they feel is manufactured. This tragic tale unfolds as these girls grapple with their emotions in an agency that treats them as nothing but ruthless killers. -- -- -- Licensor: -- Funimation -- TV - Oct 9, 2003 -- 163,660 7.41
Haikyuu!! -- -- Production I.G -- 25 eps -- Manga -- Comedy Sports Drama School Shounen -- Haikyuu!! Haikyuu!! -- Inspired after watching a volleyball ace nicknamed "Little Giant" in action, small-statured Shouyou Hinata revives the volleyball club at his middle school. The newly-formed team even makes it to a tournament; however, their first match turns out to be their last when they are brutally squashed by the "King of the Court," Tobio Kageyama. Hinata vows to surpass Kageyama, and so after graduating from middle school, he joins Karasuno High School's volleyball team—only to find that his sworn rival, Kageyama, is now his teammate. -- -- Thanks to his short height, Hinata struggles to find his role on the team, even with his superior jumping power. Surprisingly, Kageyama has his own problems that only Hinata can help with, and learning to work together appears to be the only way for the team to be successful. Based on Haruichi Furudate's popular shounen manga of the same name, Haikyuu!! is an exhilarating and emotional sports comedy following two determined athletes as they attempt to patch a heated rivalry in order to make their high school volleyball team the best in Japan. -- -- -- Licensor: -- Sentai Filmworks -- 1,301,807 8.50
Hai to Gensou no Grimgar -- -- A-1 Pictures -- 12 eps -- Light novel -- Action Adventure Drama Fantasy -- Hai to Gensou no Grimgar Hai to Gensou no Grimgar -- Fear, survival, instinct. Thrown into a foreign land with nothing but hazy memories and the knowledge of their name, they can feel only these three emotions resonating deep within their souls. A group of strangers is given no other choice than to accept the only paying job in this game-like world—the role of a soldier in the Reserve Army—and eliminate anything that threatens the peace in their new world, Grimgar. -- -- When all of the stronger candidates join together, those left behind must create a party together to survive: Manato, a charismatic leader and priest; Haruhiro, a nervous thief; Yume, a cheerful hunter; Shihoru, a shy mage; Mogzo, a kind warrior; and Ranta, a rowdy dark knight. Despite its resemblance to one, this is no game—there are no redos or respawns; it is kill or be killed. -- -- It is now up to this ragtag group of unlikely fighters to survive together in a world where life and death are separated only by a fine line. -- -- -- Licensor: -- Funimation -- 564,145 7.68
Hakushaku to Yousei -- -- Artland -- 12 eps -- Light novel -- Adventure Historical Magic Romance Fantasy Shoujo -- Hakushaku to Yousei Hakushaku to Yousei -- In the nineteenth century, we find Lydia Carlton living in Scotland, making a living as a fairy doctor. She is one of those rare humans who can see and communicate with fairies. But no one believes her. However, Edgar is in need of someone with a vast knowledge of fairy lore, and Lydia is just that person. After rescuing her, he becomes her employer, but there are many secrets and emotions that seem to follow Edgar, who claims to be the Blue Knight's Earl. -- -- Licensor: -- Discotek Media -- TV - Sep 29, 2008 -- 105,223 7.26
Hakushaku to Yousei -- -- Artland -- 12 eps -- Light novel -- Adventure Historical Magic Romance Fantasy Shoujo -- Hakushaku to Yousei Hakushaku to Yousei -- In the nineteenth century, we find Lydia Carlton living in Scotland, making a living as a fairy doctor. She is one of those rare humans who can see and communicate with fairies. But no one believes her. However, Edgar is in need of someone with a vast knowledge of fairy lore, and Lydia is just that person. After rescuing her, he becomes her employer, but there are many secrets and emotions that seem to follow Edgar, who claims to be the Blue Knight's Earl. -- TV - Sep 29, 2008 -- 105,223 7.26
Harmonie -- -- Studio Rikka -- 1 ep -- Original -- Slice of Life Psychological Drama School -- Harmonie Harmonie -- Akio Honjou is a high school student with a special gift for music. He can perfectly recall any piece of music that he has heard only once. One day, as he tries to reproduce a particularly soothing piano melody, he unexpectedly meets Juri Makina—the girl whose cell phone had spontaneously played the tune earlier in class. -- -- If art is the only way to truly know what landscapes populate others' inner worlds, then can this particular tune pave the way for Akio to begin to understand the more intellectual and emotional aspects of his captivating classmate, Juri? -- -- Movie - Mar 1, 2014 -- 48,449 7.30
Hidan no Aria -- -- J.C.Staff -- 12 eps -- Light novel -- Action Comedy Romance School -- Hidan no Aria Hidan no Aria -- In response to the worsening crime rate, Japan creates Tokyo Butei High, an elite academy where "Butei" or armed detectives hone their deadly skills in hopes of becoming mercenary-like agents of justice. One particular Butei is Kinji Tooyama, an anti-social and curt sophomore dropout who was once a student of the combat-centric Assault Division. Kinji now lives a life of leisure studying logistics in order to cover up his powerful but embarrassing special ability. However, his peaceful days soon come to an end when he becomes the target of the infamous "Butei Killer," and runs into an emotional hurricane and outspoken prodigy of the highest rank, Aria Holmes Kanzaki, who saves Kinji's life and demands that he become her partner after seeing what he is truly capable of. -- -- -- Licensor: -- Funimation -- TV - Apr 15, 2011 -- 318,513 6.87
Hidan no Aria -- -- J.C.Staff -- 12 eps -- Light novel -- Action Comedy Romance School -- Hidan no Aria Hidan no Aria -- In response to the worsening crime rate, Japan creates Tokyo Butei High, an elite academy where "Butei" or armed detectives hone their deadly skills in hopes of becoming mercenary-like agents of justice. One particular Butei is Kinji Tooyama, an anti-social and curt sophomore dropout who was once a student of the combat-centric Assault Division. Kinji now lives a life of leisure studying logistics in order to cover up his powerful but embarrassing special ability. However, his peaceful days soon come to an end when he becomes the target of the infamous "Butei Killer," and runs into an emotional hurricane and outspoken prodigy of the highest rank, Aria Holmes Kanzaki, who saves Kinji's life and demands that he become her partner after seeing what he is truly capable of. -- -- TV - Apr 15, 2011 -- 318,513 6.87
Hoshizora e Kakaru Hashi -- -- Doga Kobo -- 12 eps -- Visual novel -- Comedy Ecchi Harem Romance School -- Hoshizora e Kakaru Hashi Hoshizora e Kakaru Hashi -- Kazuma Hoshino is preparing himself for a new stage of his life as a teenager. Because of his brother Ayumu’s weaker than average health, their parents thought it best for the family to move out from the city to a more rural environment. Now the two brothers are off to the Yorozuyo Inn where they’ll be staying until their parents can settle affairs back in the city and set up their new home. -- -- Their arrival to the inn doesn’t go as planned though when they catch the wrong bus, wind up in the middle of nowhere, Ayumu gets his hat stolen by a wild monkey, and Kazuma gets lost in the woods trying to track the animal down. It all leads to a chance encounter with a spirited young girl named Ui, who Kazuma ends up accidentally falling onto and kissing while she tries leading him back to the bus stop. This hardly sits well with Ui’s friend Ibuki who swiftly kicks Kazuma and sends him on his way. Much to Kazuma’s continued horror, his bad luck is perpetuated at the inn thanks to its landlady Senka and her slightly perverted sense of humor, and then finding out that two of his classmates are the girls he embarrassed himself in front of back in the woods! -- -- Hoshizora e Kakaru Hashi finds Kazuma adapting to his new school, dealing with the multiple women who have entered his life, providing emotional support for his younger brother, and coping with living with his new landlady. However, for some reason, something about this place is bringing whispers of the past into Kazuma's mind. Small flashes back to a more innocent time and a friendship long forgotten. What could this déjà vu mean? -- 149,537 6.76
Hyakki -- -- Arms -- 3 eps -- Visual novel -- Hentai Horror -- Hyakki Hyakki -- A group of young adults have decided to travel to a mysterious island through a tour line. The island has been deserted of human life and the ruins of a once promising city continue to decay. Each of the group members have a reason to visit the island, including returning to their former homes or embarking on a scavenger hunt. During their visit, strange events start to take place and past memories and sexual emotions began to surface among the group. The tour takes a turn for the worst when several of tourists are found murdered, showing that someone remains on the desolated island. -- -- (Source: ANN) -- -- Licensor: -- Kitty Media -- OVA - Mar 28, 2003 -- 2,386 5.58
Hybrid Child -- -- Studio Deen -- 4 eps -- Manga -- Drama Historical Romance Sci-Fi Shounen Ai -- Hybrid Child Hybrid Child -- The skilled craftsman Kuroda created artificial humans called Hybrid Child—creatures who are neither machines nor dolls, but rather a reflection of the love shown to them. While they can feel human emotions and have their own consciousness, they are not real humans and require love to grow. -- -- Kotarou Izumi is the young heir to the noble Izumi family, so it is frowned upon when he brings an abandoned Hybrid Child he found in the garbage into their household. His family even attempts to throw away Hazuki—Kotarou's name for the Hybrid Child—multiple times when he is not paying attention. But through overcoming these obstacles, their love and the bond connecting them grow stronger. However, ten years pass before a horrifying realization dawns on them: a Hybrid Child might not have an endless life span. -- -- Hybrid Child is a collection of three short love stories, depicting the relationship between the artificial humans and their owners. -- -- OVA - Oct 29, 2014 -- 63,832 7.65
iDOLM@STER Xenoglossia -- -- Sunrise -- 26 eps -- Original -- Action Comedy Mecha Sci-Fi -- iDOLM@STER Xenoglossia iDOLM@STER Xenoglossia -- 107 years ago, the Moon was destroyed in a massive cataclysm that shattered Earth's former satellite into 81 quintillion tons of orbital debris. However, thanks to super-science, the Earth itself was saved and today no one really thinks much about that century-past disaster. Which is why when teenage Haruka Amami auditions for something called the Idolmaster Project, she THINKS she's trying out to be a singing idol. Instead, Haruka finds herself at a secret school run by the Mondenkind Agency, living with a group of other girls who have also been selected as candidates to pilot an iDOL - an advanced robot specifically designed to intercept falling chunks of moon rock. Except, the people who run the Mondenkind Agency aren't exactly knights in shining armor. And then there's the question of whether the iDOLs are really JUST robots. Because from almost the first moment, Haruka starts to feel emotions resonating from within the iDOL called Imber. -- -- (Source: Sentai Filmworks) -- -- Licensor: -- Sentai Filmworks -- 20,356 6.51
Inuyashiki -- -- MAPPA -- 11 eps -- Manga -- Action Drama Psychological Sci-Fi Seinen -- Inuyashiki Inuyashiki -- Ichirou Inuyashiki is a 58-year-old family man who is going through a difficult time in his life. Though his frequent back problems are painful, nothing hurts quite as much as the indifference and distaste that his wife and children have for him. Despite this, Ichirou still manages to find solace in Hanako, an abandoned Shiba Inu that he adopts into his home. However, his life takes a turn for the worse when a follow-up physical examination reveals that Ichirou has stomach cancer and only three months to live; though he tries to be strong, his family's disinterest causes an emotional breakdown. Running off into a nearby field, Ichirou embraces his dog and weeps—until he notices a strange figure standing before him. -- -- Suddenly, a bright light appears and Ichirou is enveloped by smoke and dust. When he comes to, he discovers something is amiss—he has been reborn as a mechanized weapon wearing the skin of his former self. Though initially shocked, the compassionate Ichirou immediately uses his newfound powers to save a life, an act of kindness that fills him with happiness and newfound hope. -- -- However, the origins of these strange powers remain unclear. Who was the mysterious figure at the site of the explosion, and are they as kind as Ichirou when it comes to using this dangerous gift? -- -- 443,053 7.69
Irozuku Sekai no Ashita kara -- -- P.A. Works -- 13 eps -- Original -- Drama Magic Romance School -- Irozuku Sekai no Ashita kara Irozuku Sekai no Ashita kara -- Despite the kaleidoscopic magic ingrained in everyday life, Hitomi Tsukishiro's monochrome world is deprived of emotion and feeling. On a night as black and white as any other, amidst the fireworks spreading across the sky, Hitomi's grandmother Kohaku conjures a spell, for which she has been harnessing the moon's light for 60 years, to send Hitomi back in time to the year 2018 when Kohaku was in high school. -- -- Hitomi's mission seems unclear, but her grandmother assures her that she will know when she gets there. Following a trip through time aboard a train driven by a strange yellow creature, Hitomi finds herself in stoic artist Yuito Aoi's room, and his drawings flood her world with color. What is Hitomi's purpose there, and why do Yuito's drawings return such breathtaking color to her drab world? -- -- 237,287 7.54
Jinzou Ningen Kikaider The Animation -- -- Radix -- 13 eps -- - -- Action Sci-Fi Drama Mecha Shounen -- Jinzou Ningen Kikaider The Animation Jinzou Ningen Kikaider The Animation -- The genius robotics professor, Dr. Komyoji has created Jiro (who has the ability to transform into Kikaider) – a humanoid robot tasked with the protection of Dr. Komyoji’s son, Masaru, and daughter, Mitsuko. Gifted with a conscience circuit, which has the power to simulate real emotions that helps to distinguish between “right and wrong”, Jiro must protect Mitsuko and Masaru from the evil Dr. Gil who wants Jiro to join his army and aid in his goal of world domination. -- -- (Source: ANN) -- -- Licensor: -- Bandai Entertainment -- 8,333 6.99
Joshikousei no Mudazukai -- -- Passione -- 12 eps -- Web manga -- Comedy School -- Joshikousei no Mudazukai Joshikousei no Mudazukai -- As she heads off to her entrance ceremony at Sainotama Girls' High School, Akane Kikuchi muses over her grade school dream of becoming a manga artist and the lack of progress that she has made. When she finally arrives at school, she is surprised to learn that she is once again in the same class as her two best friends: the deadpan and emotionless Shiori Saginomiya and the hyperactive and ridiculous Nozomu Tanaka. Tanaka then comes to the obvious realization that she can't achieve her grade school dream of being popular with the boys and getting a boyfriend by going to an all-girls high school. -- -- In desperation, she begins asking the girls in her class to introduce her to their guy friends. Her classmates, however, are anything but ordinary. From a grandmother-loving loli to a reclusive chuunibyou to an overly analytical stalker, each one is given a fitting nickname by Tanaka to accentuate their weirdness. And so begin the wasteful days of these high school girls, each day kicked off with a simple question: "Hey, wanna hear something amazing?" -- -- 80,625 7.71
Just Because! -- -- Pine Jam -- 12 eps -- Original -- Slice of Life Drama Romance School -- Just Because! Just Because! -- As another school year begins drawing to a close, the third-year high school students move steadily toward the next milestone of their lives: graduation. Among them are Mio Natsume, a girl burdened with lingering feelings; Hazuki Morikawa, a member of the concert band but distant from the others; and Haruto Souma, an athlete obsessed with baseball. Meanwhile, second-year student Ena Komiya seeks to revive the photography club to its former glory, refusing to let the organization be disbanded. Though this group lacks a strong connection with one another, their lives suddenly cross paths with the arrival of a third-year transfer student. -- -- While a transfer so close to graduation is unusual for most, it is business as usual for Eita Izumi. Due to his father's work, he has never been able to stay in one place for very long. But as luck would have it, their most recent relocation has returned Eita to his hometown for his final semester of high school. For better or worse, it also sparks the rekindling of old relationships left behind in the past. -- -- With graduation already causing its own share of anxieties, Eita's sudden arrival brings these students' carefree days to an abrupt end. Long-forgotten memories, deeply buried emotions, and inspiring new passions—everything is brought to light in their bittersweet final semester. -- -- 225,913 7.28
Just Because! -- -- Pine Jam -- 12 eps -- Original -- Slice of Life Drama Romance School -- Just Because! Just Because! -- As another school year begins drawing to a close, the third-year high school students move steadily toward the next milestone of their lives: graduation. Among them are Mio Natsume, a girl burdened with lingering feelings; Hazuki Morikawa, a member of the concert band but distant from the others; and Haruto Souma, an athlete obsessed with baseball. Meanwhile, second-year student Ena Komiya seeks to revive the photography club to its former glory, refusing to let the organization be disbanded. Though this group lacks a strong connection with one another, their lives suddenly cross paths with the arrival of a third-year transfer student. -- -- While a transfer so close to graduation is unusual for most, it is business as usual for Eita Izumi. Due to his father's work, he has never been able to stay in one place for very long. But as luck would have it, their most recent relocation has returned Eita to his hometown for his final semester of high school. For better or worse, it also sparks the rekindling of old relationships left behind in the past. -- -- With graduation already causing its own share of anxieties, Eita's sudden arrival brings these students' carefree days to an abrupt end. Long-forgotten memories, deeply buried emotions, and inspiring new passions—everything is brought to light in their bittersweet final semester. -- -- -- Licensor: -- Sentai Filmworks -- 225,913 7.28
Kemonozume -- -- Madhouse -- 13 eps -- Original -- Action Demons Horror Romance Supernatural -- Kemonozume Kemonozume -- Creatures known as Shokujinki have been secretly living alongside humans for hundreds of years. Though they may look like humans, Shokujinki are able to transform into uncontrollable beasts with gigantic claws and consume humans to survive. The equally secretive Kifuuken dojo specializes in killing Shokujinki by cutting off their arms, and is the only force preventing unchecked Shokujinki domination. -- -- Toshihiko Momota, the son of the leader of the Kifuuken, is instantly charmed by a mysterious woman named Yuka Kamitsuki. Their relationship is complicated, however, because unbeknownst to them both, Yuka is a Shokujinki and Toshihiko is sworn to kill her. Meanwhile, the Kifuuken is having a crisis of confidence as Toshihiko's brother Kazuma pushes against tradition and tries to modernize the Kifuuken. As emotions are strained and the secrets of both the past and present are revealed, who will live, and who will be eaten? -- -- 61,064 7.39
Kimi ni Todoke -- -- Production I.G -- 25 eps -- Manga -- Slice of Life Drama Romance School Shoujo -- Kimi ni Todoke Kimi ni Todoke -- Known for her semblance to the Sadako character of The Ring series, Sawako Kuronuma is given the nickname "Sadako" and misunderstood to be frightening and malicious like her fictional counterpart, despite having a timid and sweet nature. Longing to make friends and live a normal life, Sawako is naturally drawn to the cheerful and friendly Shouta Kazehaya, the most popular boy in her class. From their first meeting, Sawako has admired Kazehaya's ability to be the center of attention and aspires to be like him. -- -- When Kazehaya organizes a test of courage for the entire class and encourages her to attend, Sawako sees this as an opportunity to get along with her classmates, starting with Ayane Yano and Chizuru Yoshida. Through each new encounter and emotion she experiences, Sawako believes that meeting Kazehaya has changed her for the better. Little does Sawako know, her presence has also changed Kazehaya. -- -- -- Licensor: -- NIS America, Inc. -- 679,229 8.01
Kingsglaive: Final Fantasy XV -- -- - -- 1 ep -- Game -- Action -- Kingsglaive: Final Fantasy XV Kingsglaive: Final Fantasy XV -- For years, the Niflheim Empire and the kingdom of Lucis have been at war. The empire, having dominated most of the world of Eos, covets the power of the last known Crystal, which is held in Lucis' capital city, Insomnia. -- -- In order to protect his people from these advancing forces, King Regis Lucis Caelum CXIII used the power of the Crystal to surround Insomnia with a magical wall. Along with this barrier, Regis assembled an elite military task force known as the Kingsglaive. By drawing their power from the king, the Kingsglaive protect Lucis' borders from the onslaught of the empire and other forces that would do them harm. -- -- One such member of the Kingsglaive is Nyx, a man nicknamed "The Hero" by his fellow warriors due to his arrogance and desire to save everyone. However, his pride gets the better of him, causing him to disobey his captain's orders, resulting in a demotion. Now, Nyx spends his days guarding the city gates, but things begin to change once word gets out that Regis plans to sign a peace treaty with their sworn enemies. -- -- Movie - Jul 9, 2016 -- 49,242 7.46
Kiznaiver -- -- Trigger -- 12 eps -- Original -- Sci-Fi Drama Romance -- Kiznaiver Kiznaiver -- Katsuhira Agata is a quiet and reserved teenage boy whose sense of pain has all but vanished. His friend, Chidori Takashiro, can only faintly remember the days before Katsuhira had undergone this profound change. Now, his muffled and complacent demeanor make Katsuhira a constant target for bullies, who exploit him for egregious sums of money. But their fists only just manage to make him blink, as even emotions are far from his grasp. -- -- However, one day Katsuhira, Chidori, and four other teenagers are abducted and forced to join the Kizuna System as official "Kiznaivers." Those taking part are connected through pain: if one member is injured, the others will feel an equal amount of agony. These individuals must become the lab rats and scapegoats of an incomplete system designed with world peace in mind. With their fates literally intertwined, the Kiznaivers must expose their true selves to each other, or risk failing much more than just the Kizuna System. -- -- -- Licensor: -- Aniplex of America, Crunchyroll -- 565,047 7.42
Kobayashi-san Chi no Maid Dragon -- -- Kyoto Animation -- 13 eps -- Manga -- Slice of Life Comedy Fantasy -- Kobayashi-san Chi no Maid Dragon Kobayashi-san Chi no Maid Dragon -- As Kobayashi sets off for another day at work, she opens her apartment door only to be met by an unusually frightening sight—the head of a dragon, staring at her from across the balcony. The dragon immediately transforms into a cute, busty, and energetic young girl dressed in a maid outfit, introducing herself as Tooru. -- -- It turns out that the stoic programmer had come across the dragon the previous night on a drunken excursion to the mountains, and since the mythical beast had nowhere else to go, she had offered the creature a place to stay in her home. Thus, Tooru had arrived to cash in on the offer, ready to repay her savior's kindness by working as her personal maidservant. Though deeply regretful of her words and hesitant to follow through on her promise, a mix of guilt and Tooru's incredible dragon abilities convinces Kobayashi to take the girl in. -- -- Despite being extremely efficient at her job, the maid's unorthodox methods of housekeeping often end up horrifying Kobayashi and at times bring more trouble than help. Furthermore, the circumstances behind the dragon's arrival on Earth seem to be much more complicated than at first glance, as Tooru bears some heavy emotions and painful memories. To top it all off, Tooru's presence ends up attracting several other mythical beings to her new home, bringing in a host of eccentric personalities. Although Kobayashi makes her best effort to handle the crazy situation that she has found herself in, nothing has prepared her for this new life with a dragon maid. -- -- -- Licensor: -- Funimation -- 826,046 8.01
Koi wa Ameagari no You ni -- -- Wit Studio -- 12 eps -- Manga -- Slice of Life Drama Romance Seinen -- Koi wa Ameagari no You ni Koi wa Ameagari no You ni -- Akira Tachibana, a reserved high school student and former track runner, has not been able to race the same as she used to since she experienced a severe foot injury. And although she is regarded as attractive by her classmates, she is not interested in the boys around school. -- -- While working part-time at the Garden Cafe, Akira begins to develop feelings for the manager—a 45-year-old man named Masami Kondou—despite the large age gap. Kondou shows genuine concern and kindness toward the customers of his restaurant, which, while viewed by others as soft or weak, draws Akira to him. Spending time together at the restaurant, they grow closer, which only strengthens her feelings. Weighed down by these uncertain emotions, Akira finally resolves to confess, but what will be the result? -- -- 207,337 7.53
Koi wa Ameagari no You ni -- -- Wit Studio -- 12 eps -- Manga -- Slice of Life Drama Romance Seinen -- Koi wa Ameagari no You ni Koi wa Ameagari no You ni -- Akira Tachibana, a reserved high school student and former track runner, has not been able to race the same as she used to since she experienced a severe foot injury. And although she is regarded as attractive by her classmates, she is not interested in the boys around school. -- -- While working part-time at the Garden Cafe, Akira begins to develop feelings for the manager—a 45-year-old man named Masami Kondou—despite the large age gap. Kondou shows genuine concern and kindness toward the customers of his restaurant, which, while viewed by others as soft or weak, draws Akira to him. Spending time together at the restaurant, they grow closer, which only strengthens her feelings. Weighed down by these uncertain emotions, Akira finally resolves to confess, but what will be the result? -- -- -- Licensor: -- Sentai Filmworks -- 207,337 7.53
Kokoro Connect -- -- SILVER LINK. -- 13 eps -- Light novel -- Slice of Life Comedy Supernatural Drama Romance School -- Kokoro Connect Kokoro Connect -- When five students at Yamaboshi Academy realize that there are no clubs where they fit in, they band together to form the Student Cultural Society, or "StuCS" for short. The club consists of: Taichi Yaegashi, a hardcore wrestling fan; Iori Nagase, an indecisive optimist; Himeko Inaba, a calm computer genius; Yui Kiriyama, a petite karate practitioner; and Yoshifumi Aoki, the class clown. -- -- One day, Aoki and Yui experience a strange incident when, without warning, they switch bodies for a short period of time. As this supernatural phenomenon continues to occur randomly amongst the five friends, they begin to realize that it is not just fun and games. Now forced to become closer than ever, they soon discover each other's hidden secrets and emotional scars, which could end up tearing the StuCS and their friendship apart. -- -- -- Licensor: -- Sentai Filmworks -- 660,720 7.81
Kokoro Connect: Michi Random -- -- SILVER LINK. -- 4 eps -- Light novel -- Comedy Drama Romance School Slice of Life Supernatural -- Kokoro Connect: Michi Random Kokoro Connect: Michi Random -- Not long after putting the previous supernatural incident behind them, the members of Yamaboshi Academy's Student Cultural Society (StuCS) must deal with Fuusenkazura's newest trial—emotion transmission. This phenomenon allows the club members to hear each others' true thoughts, but with one catch: the timing, sender, and recipient are all completely random. To make matters worse, the club's supervisor, Ryuuzen Gotou, may have to step down due to his responsibilities for the upcoming school year. With emotions running high and Valentine's Day around the corner, the seemingly close bonds of the StuCS will be tested when their true feelings for each other are laid bare. -- -- -- Licensor: -- Sentai Filmworks -- Special - Nov 19, 2012 -- 217,012 7.99
Kokoro Connect: Michi Random -- -- SILVER LINK. -- 4 eps -- Light novel -- Comedy Drama Romance School Slice of Life Supernatural -- Kokoro Connect: Michi Random Kokoro Connect: Michi Random -- Not long after putting the previous supernatural incident behind them, the members of Yamaboshi Academy's Student Cultural Society (StuCS) must deal with Fuusenkazura's newest trial—emotion transmission. This phenomenon allows the club members to hear each others' true thoughts, but with one catch: the timing, sender, and recipient are all completely random. To make matters worse, the club's supervisor, Ryuuzen Gotou, may have to step down due to his responsibilities for the upcoming school year. With emotions running high and Valentine's Day around the corner, the seemingly close bonds of the StuCS will be tested when their true feelings for each other are laid bare. -- -- Special - Nov 19, 2012 -- 217,012 7.99
Kono Danshi, Sekka ni Nayandemasu. -- -- CoMix Wave Films -- 1 ep -- Original -- Drama School Shounen Ai -- Kono Danshi, Sekka ni Nayandemasu. Kono Danshi, Sekka ni Nayandemasu. -- Ayumu Tamari suffers from a condition known as "Crystallization Syndrome." In moments of high stress, parts of his body begin to crystallize and become extremely difficult to move. Unfortunately, Ayumu's severe social anxiety makes him completely unable to speak to anyone in his class, and ultimately causes him to crystallize so frequently that he has to repeat a year in high school. -- -- Ayumu's only solace is his homeroom teacher, Kouya Onihara, whom he affectionately refers to as "Oni-chan Sensei." Kouya collects and studies crystals, and he finds Ayumu's crystalline body both beautiful and fascinating. With his stress from school compounded by the complexities of a forbidden student-teacher relationship, Ayumu struggles to find normalcy in his life while managing his emotions and trying to prevent complete crystallization. -- -- OVA - Dec 3, 2014 -- 20,138 6.94
Kono Danshi, Uchuujin to Tatakaemasu. -- -- CoMix Wave Films -- 1 ep -- Original -- Action Fantasy Shounen Ai Super Power Supernatural -- Kono Danshi, Uchuujin to Tatakaemasu. Kono Danshi, Uchuujin to Tatakaemasu. -- All hope seems lost when the world is suddenly invaded by aliens. Earth's only defense is a small three-person team known as the Special Counter-Aliens Task Force, consisting of an anonymous director, the tyrannical Shiro, and the easygoing Arikawa. -- -- The luck of the Task Force improves when Arikawa finds a teenage boy lying alone on a hill. The boy, Kakashi, is humanity's only hope—he has power previously unbeknownst capable of defeating the aliens! However, without any memories and with no knowledge on how to use his power, Kakashi is left clinging to Arikawa and Shiro as well as the only remnant of his previous life: his broken cellphone. -- -- Kakashi is conflicted by the fears and emotions clouding his mind and he calls his own motivations into question. Can he overcome his doubts and internal struggles and save the world? -- -- OVA - Oct 10, 2011 -- 22,909 6.84
Kyoukai no Kanata -- -- Kyoto Animation -- 12 eps -- Light novel -- Slice of Life Supernatural Fantasy -- Kyoukai no Kanata Kyoukai no Kanata -- Mirai Kuriyama is the sole survivor of a clan of Spirit World warriors with the power to employ their blood as weapons. As such, Mirai is tasked with hunting down and killing "youmu"—creatures said to be the manifestation of negative human emotions. One day, while deep in thought on the school roof, Mirai comes across Akihito Kanbara, a rare half-breed of youmu in human form. In a panicked state, she plunges her blood saber into him only to realize that he's an immortal being. From then on, the two form an impromptu friendship that revolves around Mirai constantly trying to kill Akihito, in an effort to boost her own wavering confidence as a Spirit World warrior. Eventually, Akihito also manages to convince her to join the Literary Club, which houses two other powerful Spirit World warriors, Hiroomi and Mitsuki Nase. -- -- As the group's bond strengthens, however, so does the tenacity of the youmu around them. Their misadventures will soon turn into a fight for survival as the inevitable release of the most powerful youmu, Beyond the Boundary, approaches. -- -- -- Licensor: -- Sentai Filmworks -- 891,494 7.77
Kyoukai no Kanata Movie 1: I'll Be Here - Kako-hen -- -- Kyoto Animation -- 1 ep -- Light novel -- Action Supernatural Fantasy -- Kyoukai no Kanata Movie 1: I'll Be Here - Kako-hen Kyoukai no Kanata Movie 1: I'll Be Here - Kako-hen -- The first part of a two-part movie. The story is a recap of the TV series. -- -- Mirai Kuriyama is the sole survivor of a clan of Spirit World warriors with the power to employ their blood as weapons. As such, Mirai is tasked with hunting down and killing "youmu"—creatures said to be the manifestation of negative human emotions. One day, while deep in thought on the school roof, Mirai comes across Akihito Kanbara, a rare half-breed of youmu in human form. In a panicked state, she plunges her blood saber into him only to realize that he's an immortal being. From then on, the two form an impromptu friendship that revolves around Mirai constantly trying to kill Akihito, in an effort to boost her own wavering confidence as a Spirit World warrior. Eventually, Akihito also manages to convince her to join the Literary Club, which houses two other powerful Spirit World warriors, Hiroomi and Mitsuki Nase. -- -- As the group's bond strengthens, however, so does the tenacity of the youmu around them. Their misadventures will soon turn into a fight for survival as the inevitable release of the most powerful youmu, Beyond the Boundary, approaches. -- -- -- Licensor: -- Sentai Filmworks -- Movie - Mar 14, 2015 -- 124,292 7.72
Kyoukai no Kanata Movie 1: I'll Be Here - Kako-hen -- -- Kyoto Animation -- 1 ep -- Light novel -- Action Supernatural Fantasy -- Kyoukai no Kanata Movie 1: I'll Be Here - Kako-hen Kyoukai no Kanata Movie 1: I'll Be Here - Kako-hen -- The first part of a two-part movie. The story is a recap of the TV series. -- -- Mirai Kuriyama is the sole survivor of a clan of Spirit World warriors with the power to employ their blood as weapons. As such, Mirai is tasked with hunting down and killing "youmu"—creatures said to be the manifestation of negative human emotions. One day, while deep in thought on the school roof, Mirai comes across Akihito Kanbara, a rare half-breed of youmu in human form. In a panicked state, she plunges her blood saber into him only to realize that he's an immortal being. From then on, the two form an impromptu friendship that revolves around Mirai constantly trying to kill Akihito, in an effort to boost her own wavering confidence as a Spirit World warrior. Eventually, Akihito also manages to convince her to join the Literary Club, which houses two other powerful Spirit World warriors, Hiroomi and Mitsuki Nase. -- -- As the group's bond strengthens, however, so does the tenacity of the youmu around them. Their misadventures will soon turn into a fight for survival as the inevitable release of the most powerful youmu, Beyond the Boundary, approaches. -- -- Movie - Mar 14, 2015 -- 124,292 7.72
Kyoukaisenjou no Horizon II -- -- Sunrise -- 13 eps -- Light novel -- Action Fantasy Sci-Fi -- Kyoukaisenjou no Horizon II Kyoukaisenjou no Horizon II -- Taking advantage of the opportunity that the Mikawa Conflict provides, Tori and his comrades attempt to rescue Horizon from the Testament Union. But even as the Floating City Musashi speeds towards its next destination, the Floating Island England, Tres España is preparing its own armada for war against the British Islanders. Now, as the quest of Horizon's emotions builds to its climax, Tori's new battle is about to begin in the land ruled by the Fairy Queen! The reenactment of the history described in the mysterious Testament continues as the secret of the Armor of Deadly Sins is unleashed in the spectacular second season of Horizon in the Middle of Nowhere! -- -- (Source: Sentai Filmworks) -- -- Licensor: -- Sentai Filmworks -- TV - Jul 8, 2012 -- 73,077 7.54
Little Busters!: Refrain -- -- J.C.Staff -- 13 eps -- Visual novel -- Slice of Life Comedy Supernatural Drama Romance School -- Little Busters!: Refrain Little Busters!: Refrain -- Following the Little Busters after they lost their first baseball game, the team decides to have a pancake party. It has been almost one semester since the return of Kyousuke Natsume. As usual, Riki Naoe continues to help the Little Busters' members—both old and new—with confronting their inner struggles. However, strange happenings begin to occur, leading Rin Natsume and Riki closer to unraveling the truth behind the "secret of this world." -- -- Little do Rin and Rikki know, their discovery will end up changing the peaceful everyday lives created by the Little Busters once and for all. Little Busters!: Refrain brings a conclusion to the colorful stories of its ensemble cast—forged with the weight of emotions and strengthened with the bond of friendship—as they come to terms with their regrets and weaknesses. -- -- -- Licensor: -- Sentai Filmworks -- TV - Oct 5, 2013 -- 136,838 8.22
Little Busters!: Refrain -- -- J.C.Staff -- 13 eps -- Visual novel -- Slice of Life Comedy Supernatural Drama Romance School -- Little Busters!: Refrain Little Busters!: Refrain -- Following the Little Busters after they lost their first baseball game, the team decides to have a pancake party. It has been almost one semester since the return of Kyousuke Natsume. As usual, Riki Naoe continues to help the Little Busters' members—both old and new—with confronting their inner struggles. However, strange happenings begin to occur, leading Rin Natsume and Riki closer to unraveling the truth behind the "secret of this world." -- -- Little do Rin and Rikki know, their discovery will end up changing the peaceful everyday lives created by the Little Busters once and for all. Little Busters!: Refrain brings a conclusion to the colorful stories of its ensemble cast—forged with the weight of emotions and strengthened with the bond of friendship—as they come to terms with their regrets and weaknesses. -- -- TV - Oct 5, 2013 -- 136,838 8.22
Liz to Aoi Tori -- -- Kyoto Animation -- 1 ep -- Novel -- Drama Music School -- Liz to Aoi Tori Liz to Aoi Tori -- Liz's days of solitude come to an end when she meets a blue bird in the form of a young girl. Although their relationship blossoms, Liz must make a heart-wrenching decision in order to truly realize her love for Blue Bird. -- -- High school seniors and close friends Mizore Yoroizuka and Nozomi Kasaki are tasked to play the lead instruments in the third movement of Liz and the Blue Bird, a concert band piece inspired by this fairy tale. The introverted and reserved Mizore plays the oboe, representing the kind and gentle Liz. Meanwhile, the radiant and popular Nozomi plays the flute, portraying the cheerful and energetic Blue Bird. -- -- However, as they rehearse, the distance between Mizore and Nozomi seems to grow. Their disjointed duet disappoints the band, and with graduation on the horizon, uncertainty about the future spurs complicated emotions. With little time to improve as their performance draws near, they desperately attempt to connect with their respective characters. But when Mizore and Nozomi consider the story from a brand-new perspective, will the girls find the strength to face harsh realities? -- -- A spin-off film adaptation of the Hibike Euphonium! series, Liz to Aoi Tori dances between the parallels of a charming fairy tale, a moving musical piece, and a delicate high school friendship. -- -- Movie - Apr 21, 2018 -- 85,893 8.21
Luck & Logic -- -- Doga Kobo -- 12 eps -- Card game -- Action Fantasy -- Luck & Logic Luck & Logic -- "Logic" is the concept that governs emotions, abilities, ideals, memories, and all other abstract properties that make up life in various worlds. With its power, however, alien "Foreigners" are able to pass through portals imbued with their respective world's Logic and pose a threat to other worlds. To counter this problem, the Another Logic Counter Agency (ALCA) from the human world of Septpia employs "Logicalists," people with the power to form bonds with the Foreigners who seek peace and share their Logic, tasked with dealing with all possible dangers. -- -- After overloading his powers two years prior, Yoshichika Tsurugi has lost the ability to use Logic in combat, making him no different from a regular citizen. However, his life soon returns to the battlefield when he meets Athena, a Foreigner goddess from the world of Tetra-Heaven. She brings Yoshichika his missing Logic Card, allowing him to become a Logicalist once again. Soon after, Yoshichika forms a contract with Athena and joins ALCA. There, he meets other Logicalists, and only by working with them can he hope to bring an end to the threats once and for all. -- -- -- Licensor: -- Funimation -- 93,549 6.09
Magma Taishi -- -- - -- 13 eps -- Manga -- Action Space Super Power Sci-Fi Shounen -- Magma Taishi Magma Taishi -- The alien invader Goa plots to conquer the Earth. He first warns the Murakami family (father Atsushi, mother Tomoko, and son Mamoru) of their invasion, and demonstrates his powers by transporting them to a prehistoric jungle and destroying a Giant Dinosaur before their very eyes. But they will not agree to surrender to Goa, so hope comes in the form of Magma, an armored, golden giant with long hair and antennae. He and his human-sized wife Mol, both created by the wizard Earth are sent to defend our world against Goa. They befriend Atsushi and Mamoru, the latter has Magma emotionally touched, as he wanted to have a child with his wife Mol, so Earth creates a duplicate of Mamoru, named Gam Earth gives Mamoru a whistle, with which he can call Gam Mol and Magma in times of crisis. So when Goa unleashes his various daikaiju, chances are, Magma, Mol, and Gam will fly to the rescue. -- -- (Source: ANN) -- OVA - Feb 21, 1993 -- 865 5.91
Mahouka Koukou no Rettousei: Tsuioku-hen -- -- - -- ? eps -- Light novel -- Sci-Fi Supernatural Magic -- Mahouka Koukou no Rettousei: Tsuioku-hen Mahouka Koukou no Rettousei: Tsuioku-hen -- Looking at Miyuki and Tatsuya now, it might be hard to imagine them as anything other than loving siblings. But it wasn't always this way.. -- -- Three years ago, Miyuki was always uncomfortable around her older brother. The rest of their family treated him no better than a lowly servant, even though he was the perfect Guardian, watching over Miyuki while she lived a normal middle school life. But what really bothered her was that he never showed any emotions or thoughts of his own. -- -- However, when danger comes calling during a fateful trip to Okinawa, their relationship as brother and sister will change forever… -- -- (Source: Yen Press) -- - - ??? ??, ???? -- 25,203 N/A -- -- Binan Koukou Chikyuu Boueibu LOVE! LOVE! -- -- Studio Comet -- 12 eps -- Original -- Slice of Life Comedy Parody Magic School -- Binan Koukou Chikyuu Boueibu LOVE! LOVE! Binan Koukou Chikyuu Boueibu LOVE! LOVE! -- After pulling the plug on the space reality TV show "Can I Destroy the Earth? 2," the Defense Club and the Conquest Club return to their peaceful high school lives. Time has passed since that fearsome battle, and it's now autumn. The five Defense Club members have stopped serving as the Battle Lovers, and are enjoying a soak in the Kurotama Bath like always, when the Conquest Club broaches a subject that will change a great deal about events to come... -- -- [Source: Crunchyroll] -- 24,915 7.04
Mahouka Koukou no Rettousei: Tsuioku-hen -- -- - -- ? eps -- Light novel -- Sci-Fi Supernatural Magic -- Mahouka Koukou no Rettousei: Tsuioku-hen Mahouka Koukou no Rettousei: Tsuioku-hen -- Looking at Miyuki and Tatsuya now, it might be hard to imagine them as anything other than loving siblings. But it wasn't always this way.. -- -- Three years ago, Miyuki was always uncomfortable around her older brother. The rest of their family treated him no better than a lowly servant, even though he was the perfect Guardian, watching over Miyuki while she lived a normal middle school life. But what really bothered her was that he never showed any emotions or thoughts of his own. -- -- However, when danger comes calling during a fateful trip to Okinawa, their relationship as brother and sister will change forever… -- -- (Source: Yen Press) -- - - ??? ??, ???? -- 25,203 N/A -- -- Saikin, Imouto no Yousu ga Chotto Okashiinda ga. OVA -- -- Project No.9 -- 1 ep -- - -- Ecchi Comedy Romance Supernatural Shounen -- Saikin, Imouto no Yousu ga Chotto Okashiinda ga. OVA Saikin, Imouto no Yousu ga Chotto Okashiinda ga. OVA -- This OVA is divided into two parts. First one is about Torii Shoutarou following his younger sister on a date. Second one is about Christmas Eve, which Mitsuki, Yuuya and their friends spend at Kanzaki's house. -- -- Bundled with the limited-edition volume 7 of the manga. -- -- (Source: AniDB) -- OVA - Jun 30, 2014 -- 24,937 6.42
Mahouka Koukou no Rettousei: Tsuioku-hen -- -- - -- ? eps -- Light novel -- Sci-Fi Supernatural Magic -- Mahouka Koukou no Rettousei: Tsuioku-hen Mahouka Koukou no Rettousei: Tsuioku-hen -- Looking at Miyuki and Tatsuya now, it might be hard to imagine them as anything other than loving siblings. But it wasn't always this way.. -- -- Three years ago, Miyuki was always uncomfortable around her older brother. The rest of their family treated him no better than a lowly servant, even though he was the perfect Guardian, watching over Miyuki while she lived a normal middle school life. But what really bothered her was that he never showed any emotions or thoughts of his own. -- -- However, when danger comes calling during a fateful trip to Okinawa, their relationship as brother and sister will change forever… -- -- (Source: Yen Press) -- - - ??? ??, ???? -- 25,203 N/ASakasama no Patema: Beginning of the Day -- -- Purple Cow Studio Japan, Studio Rikka -- 4 eps -- - -- Sci-Fi -- Sakasama no Patema: Beginning of the Day Sakasama no Patema: Beginning of the Day -- This is an online distribution of the prologue of the movie, illustrating the first day of the entire story. -- -- A world, forever beyond your expectations. -- -- In a dark, cramped, underground world of endless tunnels and shafts, people wear protective suits and live out their modest yet happy lives. The princess of the underground community, Patema, goes out exploring as always, inspired by her curiosity of the unknown depths of the world. -- -- Her favorite spot is the "danger zone," an area forbidden by the "rule" of the community. Despite being frequently chastised by her caretaker Jii, she cannot hold back her curiosity for the reason behind the rule, because no one would tell her what the "danger" was. When she approaches the hidden "secret," the story begins. -- -- (Source: translation of a synopsis from the nicovideo news) -- Special - Feb 26, 2012 -- 25,203 7.38
Mahou Shoujo Lyrical Nanoha -- -- Seven Arcs -- 13 eps -- Original -- Action Comedy Drama Magic Super Power -- Mahou Shoujo Lyrical Nanoha Mahou Shoujo Lyrical Nanoha -- Nanoha Takamachi, an ordinary third-grader who enjoys spending time with her family and friends, rescues an injured ferret that she had dreamed about the night before. The next day, the ferret cries out to her telepathically, asking Nanoha to save him. The ferret reveals himself to be Yuuno Scrya, a mage from another world who is trying to collect the dangerous 21 Jewel Seeds that he accidentally scattered across the world. He enlists Nanoha's help, gifting her the magical wand Raising Heart, and teaches her how to become a powerful mage. -- -- Days later, after reclaiming a few of the Jewel Seeds, another mage appears: Fate Testarossa. Stronger than Nanoha, Fate refuses to divulge her reasons in trying to collect the Jewel Seeds. Nanoha senses a melancholy in her eyes, but Fate refuses to communicate. Directed by Akiyuki Shinbo, Mahou Shoujo Lyrical Nanoha is a story about the clash of emotions when goals collide. -- -- -- Licensor: -- Geneon Entertainment USA -- TV - Oct 3, 2004 -- 89,879 7.42
Mahou Shoujo Lyrical Nanoha -- -- Seven Arcs -- 13 eps -- Original -- Action Comedy Drama Magic Super Power -- Mahou Shoujo Lyrical Nanoha Mahou Shoujo Lyrical Nanoha -- Nanoha Takamachi, an ordinary third-grader who enjoys spending time with her family and friends, rescues an injured ferret that she had dreamed about the night before. The next day, the ferret cries out to her telepathically, asking Nanoha to save him. The ferret reveals himself to be Yuuno Scrya, a mage from another world who is trying to collect the dangerous 21 Jewel Seeds that he accidentally scattered across the world. He enlists Nanoha's help, gifting her the magical wand Raising Heart, and teaches her how to become a powerful mage. -- -- Days later, after reclaiming a few of the Jewel Seeds, another mage appears: Fate Testarossa. Stronger than Nanoha, Fate refuses to divulge her reasons in trying to collect the Jewel Seeds. Nanoha senses a melancholy in her eyes, but Fate refuses to communicate. Directed by Akiyuki Shinbo, Mahou Shoujo Lyrical Nanoha is a story about the clash of emotions when goals collide. -- -- TV - Oct 3, 2004 -- 89,879 7.42
Mahou Shoujo Lyrical Nanoha: The Movie 1st -- -- Seven Arcs -- 1 ep -- Original -- Action Sci-Fi Comedy Drama Magic -- Mahou Shoujo Lyrical Nanoha: The Movie 1st Mahou Shoujo Lyrical Nanoha: The Movie 1st -- Nanoha Takamachi, an ordinary third-grader, loves her family and friends more than anything else. One day, after having a strange dream in which a ferret gets injured, she sees the very same ferret in real life and rescues it. That ferret turns out to be Yuuno Scrya, a mage from another world who is trying to capture the 21 scattered Jewel Seeds before they cause serious damage to the universe. Yuuno is not powerful enough to capture the Jewel seeds on his own, so he grants Nanoha the intelligent device "Raising Heart" and begins training her as a mage. -- -- Unfortunately, the powerful Jewel Seeds attract those with ill intentions. Another mage, Fate Testarossa, is desperate to collect the seeds for some unknown and sinister purpose, though the solemn look in her eyes makes Nanoha think that there is more to Fate than meets the eye. Mahou Shoujo Lyrical Nanoha: The Movie 1st is a retelling of the original series, which tells the story of two young mages and how their strong emotions shape their actions. -- -- Movie - Jan 23, 2010 -- 27,907 7.90
Marmalade Boy -- -- Toei Animation -- 76 eps -- Manga -- Comedy Drama Romance Shoujo -- Marmalade Boy Marmalade Boy -- Miki Koishikawa is a high school student who enjoys a very simple life. However, her ordinary life is about to be turned upside down, and she may not be able to handle everything that is coming her way. -- -- After a very "fun" holiday in Hawaii, her parents have decided to get a divorce. As if this wasn’t enough of a shock for the poor girl, she also discovers that they will soon be re-marrying and swapping partners with another couple who they met on holiday. In order to include Miki in this shocking turn of events, they ask her to give the new couple a chance, and set up a dinner date with everyone. Miki may have tried to be emotionally prepared for her new parents, but what she was not expecting was their handsome son Matsuura Yuu. -- -- Miki develops an instant crush for Yuu. What starts off as a lovely friendship between them soon develops into romantic feelings which they are both finding hard to control. But more trouble is ahead in their relationship, as both Miki and Yuu have admirers of their own who are trying very hard to keep them separated. -- -- Licensor: -- Discotek Media, Tokyopop -- 43,628 7.48
Mashiro-iro Symphony: The Color of Lovers -- -- Manglobe -- 12 eps -- Visual novel -- Harem Drama Romance School -- Mashiro-iro Symphony: The Color of Lovers Mashiro-iro Symphony: The Color of Lovers -- When boys suddenly get into places where they've never been allowed before, some girls tend to get upset. So when the decision is made to merge the elite Yuihime Girls' Private Academy and the coeducational Kagamidai Private Academy, everyone wants to take extra care in avoiding trouble while bringing the two Privates together. Therefore, rather than just bringing the Kagamidai boys into the Yuihime girls' school all at once, a plan is concocted in which a group of test males will be inserted into the Girls' Private Academy first. -- -- Thus, poor young Shingo finds himself being thrown as a sacrificial lamb to the lionesses of Yuihime, who aren't exactly waiting for him with open arms. Will Shingo manage to survive the estrogen soaked death pit that is Yuihime? Can the girls learn to be more receptive to the boys? And just how long until something involving panties will cause emotions to flare, sparks to fly and the battle of the sexes to explode? -- -- (Source: Sentai Filmworks, edited) -- -- Licensor: -- Sentai Filmworks -- 132,505 7.09
Mob Psycho 100 -- -- Bones -- 12 eps -- Web manga -- Action Slice of Life Comedy Supernatural -- Mob Psycho 100 Mob Psycho 100 -- Eighth-grader Shigeo "Mob" Kageyama has tapped into his inner wellspring of psychic prowess at a young age. But the power quickly proves to be a liability when he realizes the potential danger in his skills. Choosing to suppress his power, Mob's only present use for his ability is to impress his longtime crush, Tsubomi, who soon grows bored of the same tricks. -- -- In order to effectuate control on his skills, Mob enlists himself under the wing of Arataka Reigen, a con artist claiming to be a psychic, who exploits Mob's powers for pocket change. Now, exorcising evil spirits on command has become a part of Mob's daily, monotonous life. However, the psychic energy he exerts is barely the tip of the iceberg; if his vast potential and unrestrained emotions run berserk, a cataclysmic event that would render him completely unrecognizable will be triggered. The progression toward Mob's explosion is rising and attempting to stop it is futile. -- -- -- Licensor: -- Crunchyroll, Funimation -- 1,350,981 8.48
No Game No Life: Zero -- -- Madhouse -- 1 ep -- Light novel -- Game Supernatural Drama Romance Fantasy -- No Game No Life: Zero No Game No Life: Zero -- In ancient Disboard, Riku is an angry, young warrior intent on saving humanity from the warring Exceed, the sixteen sentient species, fighting to establish the "One True God" amongst the Old Deus. In a lawless land, humanity's lack of magic and weak bodies have made them easy targets for the other Exceed, leaving the humans on the brink of extinction. One day, however, hope returns to humanity when Riku finds a powerful female Ex-machina, whom he names Schwi, in an abandoned elf city. Exiled from her Cluster because of her research into human emotions, Schwi is convinced that humanity has only survived due to the power of these feelings and is determined to understand the human heart. Forming an unlikely partnership in the midst of the overwhelming chaos, Riku and Schwi must now find the answers to their individual shortcomings in each other, and discover for themselves what it truly means to be human as they fight for their lives together against all odds. Each with a powerful new ally in tow, it is now up to them to prevent the extinction of the human race and establish peace throughout Disboard! -- -- -- Licensor: -- Sentai Filmworks -- Movie - Jul 15, 2017 -- 638,129 8.29
Peace Maker Kurogane -- -- Gonzo -- 24 eps -- Manga -- Action Comedy Historical Samurai Shounen -- Peace Maker Kurogane Peace Maker Kurogane -- Although traumatized by witnessing the murder of his parents by one of the Choushuu, Ichimura Tetsunosuke's thirst for revenge lead him to desire strength. At the age of 15, Tetsunosuke approached the Shinsengumi, wanting to become one of its members. However, Tetsunosuke lacked the skill, mind and will to emotionlessly cut down whoever threatened peace and the Shinsengumi. Even with the support of his brother Tatsunosuke and his newfound friends of the Shinsengumi, little did Tetsunosuke know the blood and pain he would have to face being part of this historical group. -- -- Licensor: -- ADV Films, Funimation -- TV - Oct 8, 2003 -- 50,983 7.33
Persona 3 the Movie 4: Winter of Rebirth -- -- A-1 Pictures -- 1 ep -- Game -- Action Supernatural Fantasy -- Persona 3 the Movie 4: Winter of Rebirth Persona 3 the Movie 4: Winter of Rebirth -- "The time of destruction is coming ever closer without a doubt. It cannot be stopped." -- To know death, to gaze at death, to face death. -- -- Makoto and his allies have grown through the many meetings and partings they have experienced. -- -- Their fight might not be for the sake of the world, but for themselves. Even so, they have continued to fight, believing that there are peaceful days waiting at the end of the battle. -- -- However, a boy says that destruction is the fate that humanity must shoulder. The boy they believed to be their friend tells them the truth of the situation without an emotion on his face. -- -- The season changes to winter. Makoto makes a decision in order to greet the spring that is waiting beyond... -- -- (Source: ANN) -- Movie - Jan 23, 2016 -- 53,182 8.02
Rikei ga Koi ni Ochita no de Shoumei shitemita. -- -- Zero-G -- 12 eps -- Web manga -- Comedy Romance -- Rikei ga Koi ni Ochita no de Shoumei shitemita. Rikei ga Koi ni Ochita no de Shoumei shitemita. -- It is widely believed that science can provide rational explanations for the countless phenomena of our universe. However, there are many aspects of our existence that science has not yet found a solution to and cannot decipher with numbers. The most notorious of these is the concept of love. While it may seem impossible to apply scientific theory to such an intricate and complex emotion, a daring pair of quick-witted Saitama University scientists aim to take on the challenge. -- -- One day the bold and beautiful Ayame Himuro outwardly declares that she is in love with Shinya Yukimura, her fellow logical and level-headed scientist. Acknowledging his own lack of experience with romance, Yukimura questions what factors constitute love in the first place and whether he is in love with Himuro or not. Both clueless in the dealings of love, the pair begin to conduct detailed experiments on one another to test the human characteristics that indicate love and discern whether they demonstrate these traits towards each other. -- -- As Himuro and Yukimura begin their intimate analysis, can the two scientists successfully apply scientific theory, with the help of their friends, to quantify the feelings they express for one another? -- -- ONA - Jan 11, 2020 -- 185,005 7.35
Saber Marionette J Again -- -- Hal Film Maker -- 6 eps -- Novel -- Action Sci-Fi Harem Comedy Romance Mecha -- Saber Marionette J Again Saber Marionette J Again -- Lime, Cherry, and Bloodberry, female-like androids called marionettes, have returned to Otaru`s side. The somewhat reformed marionettes of Faust (Tiger, Luchs, and Panther) are sent to stay with Otaru and friends to learn more about being human. Enter a seventh marionette named Marine, who has a mysterious power -- and they all possess the special maiden circuit that allows a marionette to feel emotions! -- -- (Source: AniDB) -- -- Licensor: -- Bandai Entertainment -- OVA - Nov 25, 1997 -- 10,272 7.22
Saber Marionette J -- -- Studio Junio -- 25 eps -- Original -- Action Adventure Comedy Drama Harem Martial Arts Mecha Romance Sci-Fi Shounen -- Saber Marionette J Saber Marionette J -- In the distant future, since the Earth has become overpopulated, efforts to find and colonize on other planets have begun. However, one of the ships, the "Mesopotamia" malfunctions and all but 6 of its inhabitants are all killed. the remaining 6 manage to escape to a nearby planet named "Terra ll ", which is similar to Earth in many respects. However, all of them are male. Therefore, as to not let their efforts go to waste, they begin to set up 6 countries and to reproduce through cloning and genetic engineering. however, there are still no women, and to make up for it they create lifelike advanced female androids called "Marionettes" which do everyday chores and work. However, they are all emotionless machines. But one day, a ordinary boy named Otaru finds and awakens 3 special battle type Marionettes that have emotions due to a "Maiden Circuit" within them. It's up to him then to teach them and allow their emotions to grow, and when a nearby country threatens with world domination, it's up to to Otaru and his "human" Marionettes to protect their country. -- 26,908 7.34
Saber Marionette J -- -- Studio Junio -- 25 eps -- Original -- Action Adventure Comedy Drama Harem Martial Arts Mecha Romance Sci-Fi Shounen -- Saber Marionette J Saber Marionette J -- In the distant future, since the Earth has become overpopulated, efforts to find and colonize on other planets have begun. However, one of the ships, the "Mesopotamia" malfunctions and all but 6 of its inhabitants are all killed. the remaining 6 manage to escape to a nearby planet named "Terra ll ", which is similar to Earth in many respects. However, all of them are male. Therefore, as to not let their efforts go to waste, they begin to set up 6 countries and to reproduce through cloning and genetic engineering. however, there are still no women, and to make up for it they create lifelike advanced female androids called "Marionettes" which do everyday chores and work. However, they are all emotionless machines. But one day, a ordinary boy named Otaru finds and awakens 3 special battle type Marionettes that have emotions due to a "Maiden Circuit" within them. It's up to him then to teach them and allow their emotions to grow, and when a nearby country threatens with world domination, it's up to to Otaru and his "human" Marionettes to protect their country. -- -- Licensor: -- Bandai Entertainment -- 26,908 7.34
Saenai Heroine no Sodatekata -- -- A-1 Pictures -- 12 eps -- Light novel -- Harem Comedy Romance Ecchi School -- Saenai Heroine no Sodatekata Saenai Heroine no Sodatekata -- Tomoya Aki, an otaku, has been obsessed with collecting anime and light novels for years, attaching himself to various series with captivating stories and characters. Now, he wants to have a chance of providing the same experience for others by creating his own game, but unfortunately, Tomoya cannot do this task by himself. -- -- He successfully recruits childhood friend Eriri Spencer Sawamura to illustrate and literary elitist Utaha Kasumigaoka to write the script for his visual novel, while he directs. Super-group now in hand, Tomoya only needs an inspiration to base his project on, and luckily meets the beautiful, docile Megumi Katou, who he then models his main character after. -- -- Using what knowledge he has, Tomoya creates a new doujin circle with hopes to touch the hearts of those who play their game. What he does not realize, is that to invoke these emotions, the creators have had to experience the same feelings in their own lives. -- -- -- Licensor: -- Aniplex of America -- 475,684 7.52
Sensitive Pornograph -- -- Ajia-Do -- 1 ep -- Manga -- Comedy Drama Hentai Romance Yaoi -- Sensitive Pornograph Sensitive Pornograph -- For four young men, love and intimacy are in the air, even though they may not be aware of it. Sensitive Pornograph holds within it two tales of sexual romance for two different couples of men. The first is a tale between two manga artists, Seiji Yamada and Sono Hanasaki. Both are familiar with each other's work, though upon meeting each other, Seiji is shocked to find out that Sono is actually a man, ten years his senior. Love quickly blossoms between the two, but will soon be tested when Seiji begins to hear rumors about Sono's past sexual exploits. -- -- In the second tale, Koji Ueno is a part-time pet sitter, hired to take care of a rabbit named Aki for a new client. To Koji's complete surprise though, not only is there no rabbit in the house, but the only thing in the apartment is a bound and gagged man in the closet who says that he is Aki. More troubling than this is that Aki informs Koji that they are both in danger of upsetting the client, and the only way for Koji to get out safely is for them to make love together. -- -- Two stories, four men, and the one emotion of love that unites them all in the new twists their lives have taken. -- -- Licensor: -- Media Blasters -- OVA - Dec 20, 2004 -- 40,712 6.74
Shigofumi -- -- J.C.Staff -- 12 eps -- Original -- Drama Fantasy Psychological Supernatural Thriller -- Shigofumi Shigofumi -- There are some things that people are unable to say while they are alive; for these, there are "shigofumi," letters carried from the world of the dead to the world of the living. When a person with strong emotions dies, they are able to create a shigofumi, whether their feelings are of love, longing, or resentment. It is the quiet and mysterious Fumika's job to deliver these messages from the departed. Along with her talking magic staff Kanaka, she ensures that each shigofumi reaches its intended recipient, even if that person does not want to face its contents. -- -- Fumika witnesses the tragedies of people, both dead and alive, and sees their deepest secrets revealed. What is unclear, however, are the details of Fumika's past. Who was she before she came to be a carrier of shigofumi? -- -- -- Licensor: -- Sentai Filmworks -- TV - Jan 6, 2008 -- 79,028 7.49
Shigofumi -- -- J.C.Staff -- 12 eps -- Original -- Drama Fantasy Psychological Supernatural Thriller -- Shigofumi Shigofumi -- There are some things that people are unable to say while they are alive; for these, there are "shigofumi," letters carried from the world of the dead to the world of the living. When a person with strong emotions dies, they are able to create a shigofumi, whether their feelings are of love, longing, or resentment. It is the quiet and mysterious Fumika's job to deliver these messages from the departed. Along with her talking magic staff Kanaka, she ensures that each shigofumi reaches its intended recipient, even if that person does not want to face its contents. -- -- Fumika witnesses the tragedies of people, both dead and alive, and sees their deepest secrets revealed. What is unclear, however, are the details of Fumika's past. Who was she before she came to be a carrier of shigofumi? -- -- TV - Jan 6, 2008 -- 79,028 7.49
Shining Hearts: Shiawase no Pan -- -- Production I.G -- 12 eps -- Game -- Action Fantasy -- Shining Hearts: Shiawase no Pan Shining Hearts: Shiawase no Pan -- One day, a mysterious girl named Kaguya was washed ashore the island of Wyndaria after a great storm. She encounters Rick, a swordsman who wound up working at the island's bakery. Apparently, Kaguya is suffering from having lost her memories and emotions. In addition, the usually peaceful Wyndaria is now swarming with pirates who came seeking for the special spirit stone that is worn around Kaguya's neck. Knowing the situation, Rick and his co-workers, Nellis, Amyl, and Aerie decided to bring back peace to island and help Kaguya regain her lost memories and emotions. -- -- (Source: Wikipedia) -- -- Licensor: -- Sentai Filmworks -- TV - Apr 13, 2012 -- 38,632 6.14
Shisha no Teikoku -- -- Wit Studio -- 1 ep -- Novel -- Sci-Fi Historical Psychological -- Shisha no Teikoku Shisha no Teikoku -- By the 19th century, humanity has cultivated technology enabling the reanimation of corpses. Unable to experience individual thoughts or emotions, the corpses are programmed by humans to act as laborers in various occupations. -- -- This newfound technology, however, comes with a catch. Science may be able to restore the corpses' ability to move, yet it cannot return what every corpse loses at death: the soul. But Doctor Victor Frankenstein, who vanished shortly after his revolutionary work on corpse reanimation, is said to have revived the only corpse in possession of a soul. -- -- In pursuit of this scientific knowledge, London medical student John Watson hopes to fulfill his promise to his late partner, Friday. After being scouted by a government agency, Watson is on a hunt to obtain Frankenstein's notes, which he believes hold the key to the secrets of the soul. During his search, Watson uncovers the harsh realities of the developing corpse technology and the price he must pay to advance his research. -- -- -- Licensor: -- Funimation -- Movie - Oct 2, 2015 -- 66,504 6.91
Suzumiya Haruhi-chan no Yuuutsu -- -- Kyoto Animation -- 25 eps -- 4-koma manga -- Comedy Parody -- Suzumiya Haruhi-chan no Yuuutsu Suzumiya Haruhi-chan no Yuuutsu -- A parody series featuring the entire cast of The Melancholy of Haruhi Suzumiya in a smaller form factor. Among the changes are: Yuki plays eroge, Haruhi is even more obnoxiuous and loud, Mikuru is even more emotional and Koizumi harbors a deep love for Kyon. Kyon, on the other hand, is generally the same as ever. -- ONA - Feb 14, 2009 -- 91,602 7.48
Ten Count -- -- - -- ? eps -- Manga -- Drama Romance Shounen Ai -- Ten Count Ten Count -- Corporate secretary Shirotani suffers from obsessive-compulsive disorder. One day he meets Kurose, a therapist who offers to take him through a ten-step program to cure him of his compulsion. As the two go through each of the ten steps, Shirotani 's attraction to his counselor grows. -- -- (Source: SuBLime) -- TV - ??? ??, ???? -- 22,458 N/AKimi wa Kanata -- -- Digital Network Animation -- 1 ep -- Original -- Drama Fantasy -- Kimi wa Kanata Kimi wa Kanata -- Mio has feelings for her childhood friend Arata, but can't convey her feelings. One day, as they continue their delicate relationship, the two fight over something trivial. After letting tensions settle, Mio goes to make up with him in the pouring rain. While on her way, she gets into a traffic accident. When she regains consciousness, a mysterious and unfamiliar world appears before her eyes. -- -- (Source: MAL News) -- Movie - Nov 27, 2020 -- 22,390 N/AArgento Soma -- -- Sunrise -- 25 eps -- Original -- Action Adventure Drama Mecha Military Sci-Fi -- Argento Soma Argento Soma -- In the year 2059, the earth has been plagued by aliens for several years. In an effort to learn more about these aliens, Dr. Noguchi and his assistants Maki Agata and Takuto Kaneshiro try to revive the professor's experiment, a large Bio-Mechanical alien named Frank. During this process the alien comes to 'life' and the lab is subsequently destroyed leaving Takuto the only survivor and the alien disappearing into the wilderness. While Frank roams the wilderness he meets Hattie, an emotionally distressed young girl whose parents are killed in the first 'close encounter' war. Oddly enough she is able to communicate with Frank and soon after they are taken into custody by a secret agency known only as 'Funeral'. Meanwhile, Takuto wakes up in a hospital bed with his life in shambles, and his face disfigured. Motivated by vengeance and heart break, Takuto accepts an offer from the mysterious 'Mr. X' and receives a new identity as a ranking Funeral officer named Ryu Soma. -- -- (Source: ANN) -- -- Licensor: -- Bandai Entertainment, Sentai Filmworks -- 22,382 6.79
Tokyo Ghoul:re 2nd Season -- -- Pierrot Plus, Studio Pierrot -- 12 eps -- Manga -- Action Drama Horror Mystery Psychological Seinen Supernatural -- Tokyo Ghoul:re 2nd Season Tokyo Ghoul:re 2nd Season -- After the conclusion of the Tsukiyama Family Extermination Operation, the members of the Commission of Counter Ghouls (CCG) have grown exponentially in power and continue to pursue their goal of exterminating every ghoul in Japan. Having resigned from Quinx Squad, the now seemingly emotionless Haise Sasaki begins taking on more and more tasks from the CCG with no regard to the difficulty. Despite his vacant expressions, Ken Kaneki's memories are resurfacing in Haise, leaving him in a state of internal conflict. Meanwhile, his new coldhearted behavior is affecting the people around him. Quinx Squad are left in shambles, having to cope with the death of one of their members without the support of their former mentor. -- -- Amidst this turmoil, both Quinx Squad and Haise must continue to fulfill their duties to the CCG, whether willingly or not. However, the presence of a mysterious group behind the CCG has been made known to Haise, and certain whispers of corruption have not gone unheard by the Quinx Squad as well. -- -- -- Licensor: -- Funimation -- 521,694 6.35
Tonari no Kaibutsu-kun -- -- Brain's Base -- 13 eps -- Manga -- Slice of Life Comedy Romance School Shoujo -- Tonari no Kaibutsu-kun Tonari no Kaibutsu-kun -- Shizuku Mizutani is apathetic towards her classmates, only caring about her grades. However, her cold view of life begins to change when she meets Haru Yoshida, a violent troublemaker who stopped attending class after getting into a fight early in the school year. He is not much different from her, though—he too understands little about human nature and does not have any friends. Much to Shizuku's surprise, he proclaims that she will be his friend and immediately confesses his feelings towards her upon meeting her. -- -- Because of her lack of friends and social interaction, Shizuku has a hard time understanding her relationship with Haru. But slowly, their friendship begins to progress, and she discovers that there is more to Haru than violence. She begins to develop feelings for him, but is unsure what kind of emotions she is experiencing. Together, Shizuku and Haru explore the true nature of their relationship and emotions. -- -- -- Licensor: -- NIS America, Inc. -- TV - Oct 2, 2012 -- 803,824 7.53
Top Secret: The Revelation -- -- Madhouse -- 26 eps -- Manga -- Sci-Fi Mystery Police Psychological Shoujo -- Top Secret: The Revelation Top Secret: The Revelation -- A newly developed method allows to display the memories of dead people. It is used to solve difficult murder cases. But at what cost? What of the dead's privacy as strangers poke about in their most private memories? What about the effects the imageries may have on the persons whose jobs require going through psychotic murderers' minds and experience whatever emotions and feelings these murderers felt as they skin and disembowel their victims? -- -- (Source: Adapted from manga description) -- TV - Apr 9, 2008 -- 16,796 7.32
Top wo Nerae! Gunbuster -- -- Gainax -- 6 eps -- Original -- Action Comedy Drama Mecha Military Sci-Fi Shounen Space -- Top wo Nerae! Gunbuster Top wo Nerae! Gunbuster -- In the near future, humanity has taken its first steps towards journeying into the far reaches of the galaxy. Upon doing so they discover a huge race of insectoid aliens known as "Space Monsters." These aliens seem dedicated to the eradication of mankind as they near closer and closer to discovering Earth. In response, humanity develops giant fighting robots piloted by hand-picked youth from around the world. -- -- Shortly after the discovery of the aliens, Noriko Takaya, the daughter of a famous deceased space captain, enters a training school despite her questionable talents as a pilot. There, she meets her polar opposite, the beautiful and talented Kazumi Amano, and is unexpectedly made to work together with her as they attempt to overcome the trauma of war as well as their own emotions. -- -- -- Licensor: -- Bandai Visual USA -- OVA - Oct 7, 1988 -- 99,488 7.89
Top wo Nerae! Gunbuster -- -- Gainax -- 6 eps -- Original -- Action Comedy Drama Mecha Military Sci-Fi Shounen Space -- Top wo Nerae! Gunbuster Top wo Nerae! Gunbuster -- In the near future, humanity has taken its first steps towards journeying into the far reaches of the galaxy. Upon doing so they discover a huge race of insectoid aliens known as "Space Monsters." These aliens seem dedicated to the eradication of mankind as they near closer and closer to discovering Earth. In response, humanity develops giant fighting robots piloted by hand-picked youth from around the world. -- -- Shortly after the discovery of the aliens, Noriko Takaya, the daughter of a famous deceased space captain, enters a training school despite her questionable talents as a pilot. There, she meets her polar opposite, the beautiful and talented Kazumi Amano, and is unexpectedly made to work together with her as they attempt to overcome the trauma of war as well as their own emotions. -- -- OVA - Oct 7, 1988 -- 99,488 7.89
Violet Evergarden: Kitto "Ai" wo Shiru Hi ga Kuru no Darou -- -- Kyoto Animation -- 1 ep -- Light novel -- Drama Fantasy Slice of Life -- Violet Evergarden: Kitto "Ai" wo Shiru Hi ga Kuru no Darou Violet Evergarden: Kitto "Ai" wo Shiru Hi ga Kuru no Darou -- The CH Postal Company has just received a request to transcribe a love letter from Irma Felice, a famous opera singer. Accepting the task, Violet Evergarden visits Irma to write her letter. However, not only does Irma provide little information, she asks Violet to write based on her own feelings. Despite Violet's numerous attempts, Irma finds every version of the letter inadequate. -- -- Violet consults her colleagues, and they help her out by writing love letters of their own. Yet even those are rejected by the opera singer. As a last resort, Violet asks Irma for her true thoughts and feelings, hoping to find the missing puzzle piece. Will the Auto Memory Doll be able to translate Irma's emotions into words? -- -- Special - Jul 4, 2018 -- 194,968 8.31
Violet Evergarden Movie -- -- Kyoto Animation -- 1 ep -- Light novel -- Slice of Life Drama Fantasy -- Violet Evergarden Movie Violet Evergarden Movie -- Several years have passed since the end of The Great War. As the radio tower in Leidenschaftlich continues to be built, telephones will soon become more relevant, leading to a decline in demand for "Auto Memory Dolls." Even so, Violet Evergarden continues to rise in fame after her constant success with writing letters. However, sometimes the one thing you long for is the one thing that does not appear. -- -- Violet Evergarden Movie follows Violet as she continues to comprehend the concept of emotion and the meaning of love. At the same time, she pursues a glimmer of hope that the man who once told her, "I love you," may still be alive even after the many years that have passed. -- -- -- Licensor: -- Funimation -- Movie - Sep 18, 2020 -- 222,718 8.72
Violet Evergarden Movie -- -- Kyoto Animation -- 1 ep -- Light novel -- Slice of Life Drama Fantasy -- Violet Evergarden Movie Violet Evergarden Movie -- Several years have passed since the end of The Great War. As the radio tower in Leidenschaftlich continues to be built, telephones will soon become more relevant, leading to a decline in demand for "Auto Memory Dolls." Even so, Violet Evergarden continues to rise in fame after her constant success with writing letters. However, sometimes the one thing you long for is the one thing that does not appear. -- -- Violet Evergarden Movie follows Violet as she continues to comprehend the concept of emotion and the meaning of love. At the same time, she pursues a glimmer of hope that the man who once told her, "I love you," may still be alive even after the many years that have passed. -- -- Movie - Sep 18, 2020 -- 222,718 8.72
Xie Wang Zhui Qi -- -- KJJ Animation -- 13 eps -- Novel -- Action Comedy Drama Romance Martial Arts Fantasy -- Xie Wang Zhui Qi Xie Wang Zhui Qi -- She, a renowned assassin of the 21st century, actually crossed over to become Su Manor’s most useless good-for-nothing Fourth Miss. -- -- He, Jin Empire’s imperial highness, was an emotionless overbearing demonic tyrant with unrivaled talent. -- -- Everyone knew that she was idiotic and good-for-nothing and bullied her as they pleased. But only he, the overbearing tyrant with the discerning eye, wouldn’t let go of her even if his life depended on it. -- -- For the time being, let’s just see how the stubborn versus stubborn clash and play out in this good show of the chaser and the chased. -- -- (Source: Official Webnovel) -- ONA - Jan 24, 2019 -- 12,893 6.70
Yagate Kimi ni Naru -- -- TROYCA -- 13 eps -- Manga -- Drama Romance School Shoujo Ai -- Yagate Kimi ni Naru Yagate Kimi ni Naru -- Yuu Koito has always been entranced with romantic shoujo manga and the lyrics of love songs. She patiently waits for the wings of love to sprout and send her heart aflutter on the day that she finally receives a confession. Yet, when her classmate from junior high declares his love for her during their graduation, she feels unexpectedly hollow. The realization hits her: she understands romance as a concept, but she is incapable of experiencing the feeling first-hand. -- -- Now, having enrolled in high school, Yuu, disconcerted and dispirited, is still ruminating over how to respond to her suitor. There, she happens upon the seemingly flawless student council president, Touko Nanami, maturely rejecting a confession of her own. Stirred by Touko's elegant manner, Yuu approaches her for advice, only to be bewildered when the president confesses to her! Yuu quickly finds herself in the palm of Touko's hand, and unknowingly sets herself on a path to find the emotion which has long eluded her. -- -- -- Licensor: -- Sentai Filmworks -- 210,785 7.92
Yahari Ore no Seishun Love Comedy wa Machigatteiru. Kan -- -- feel. -- 12 eps -- Light novel -- Slice of Life Comedy Drama Romance School -- Yahari Ore no Seishun Love Comedy wa Machigatteiru. Kan Yahari Ore no Seishun Love Comedy wa Machigatteiru. Kan -- Resolved to become a more independent person, Yukino Yukinoshita decides to smoothen things out with her parents, and the first step toward achieving that goal is to prove herself. -- -- As graduation draws closer for the third-year students, Iroha Isshiki—the president of the student council—requests a graduation prom in collaboration with the Volunteer Service Club. Yukino accepts this request of her own volition, hoping to use it as a chance to demonstrate her self-reliance, but what lies ahead of her may prove to be a hard hurdle to cross. -- -- Yahari Ore no Seishun Love Comedy wa Machigatteiru. Kan revolves around the graduation prom as emotions are poured into the preparations for the event. At the same time, a chance for the Volunteer Service Club members to better understand each other presents itself. And thus, Hachiman Hikigaya's hectic and bittersweet high school life begins to draw to a close. -- -- -- Licensor: -- Sentai Filmworks -- 431,382 8.44
Yosuga no Sora: In Solitude, Where We Are Least Alone. -- -- feel. -- 12 eps -- Visual novel -- Drama Ecchi Harem Romance -- Yosuga no Sora: In Solitude, Where We Are Least Alone. Yosuga no Sora: In Solitude, Where We Are Least Alone. -- Haruka and Sora Kasugano are coming home, to a place filled with memories. -- -- Having lost their parents in a tragic car accident, the twins resolve to return to the countryside and start life anew at their grandfather's house, the haunt a constant reminder of moments from their past. Greeting them are childhood friends Nao Yorihime and Akira Amatsume, and newcomer Kazuha Migiwa. It is a warm welcome, symbolic of the days that should come. -- -- Their peace is merely ephemeral, however, as suppressed emotions, born from vows both newfound and forgotten, start exerting their influence on the twins' new lives. And deep down, a dark secret, only known to them, begins to unshackle. -- -- Based on the visual novel by Sphere, Yosuga no Sora not only explores the power of lost memories and true love when the bonds of many become intertwined, but also raises the questions of morality and social acceptance. -- -- -- Licensor: -- Media Blasters -- 373,767 6.22
Yume Tsukai -- -- Madhouse -- 12 eps -- Manga -- Drama Fantasy Magic Slice of Life -- Yume Tsukai Yume Tsukai -- When people dream, they express their utmost desires and emotions within the confines of their mind; but when their strong emotions cross the border into reality, the dream can turn into an uncontrollable nightmare. -- -- Touko and Rinko are sisters known as "yume tsukai" (dream users), and their job is to take care of these nightmares. Using toys as weapons, the girls must both destroy the nightmare and return the dream to its rightful owner before the nightmare does any sort of serious damage. -- -- Have no fear, Touko and Rinko are here! -- -- (Source: Anime-Planet) -- 7,787 6.43
Zettai Shounen -- -- Ajia-Do -- 26 eps -- Original -- Sci-Fi Mystery Drama Fantasy Shounen -- Zettai Shounen Zettai Shounen -- Oftentimes, people are most vulnerable when they are lonely and unable to get along with those around them. Isolation is felt more keenly amongst a crowd, so some will try to find solace in the strangest of places, where the unknown lurks. Such people include Ayumu Aizawa, a former city boy now living in the countryside of Tana, and Kisa Tanigawa, a young girl who has a hard time relating to others. What these two share in common is a feeling that their life has gone astray. -- -- Zettai Shounen tells a story of strange phenomena affecting two different settings, with no explanations of their origin or sudden appearance. All that is known is that these phenomena seem to center on individuals with mixed emotions toward themselves and others. -- -- 17,196 6.93
Zoku Owarimonogatari -- -- Shaft -- 6 eps -- Light novel -- Mystery Comedy Supernatural Vampire -- Zoku Owarimonogatari Zoku Owarimonogatari -- Graduation day is finally here, marking the end of Koyomi Araragi's eccentric high school life full of peculiar relationships with otherworldly beings. -- -- However, Araragi is unexpectedly absorbed into his own bathroom mirror and trapped inside a bizarre world where everything he knows is completely reversed—the haughty Karen Araragi is shorter than usual, poker-faced Yotsugi Ononoki is brimming with emotion, and cute ghost girl Mayoi Hachikuji is a grown woman! But not everything is as it seems. -- -- Zoku Owarimonogatari details the story of Araragi's endeavors in this new world as he struggles to return to his home and understand the nature of this bizarre dimension. -- -- Movie - Nov 10, 2018 -- 156,952 8.49
https://commons.wikimedia.org/wiki/Category:Emotions_in_art
https://commons.wikimedia.org/wiki/File:Going_Through_Tough_Times--Watch_This!(Emotional)_by_Ustadh_Sh._Bilal_Assad.webm
Abandonment (emotional)
Abstract Emotions
Adobe LiveMotion
Aesthetic emotions
AirCraft Casualty Emotional Support Services
Anneewakee Treatment Center for Emotionally Disturbed Youth
Appeal to emotion
ARC Centre of Excellence for the History of Emotions
Art and emotion
Best of My Love (The Emotions song)
BlueMotion
Bullying and emotional intelligence
Callous and unemotional traits
C More Emotion
Cognition and Emotion
Cognitive emotional behavioral therapy
Conflicting Emotions
Darwin from Descent of Man to Emotions
Demotion
Differential Emotions Scale
Discrete emotion theory
Driving Emotion Type-S
Ecstasy (emotion)
Elevation (emotion)
Emotion
Emotional and behavioral disorders
Emotional Arithmetic
Emotional Atyachar
Emotional baggage
Emotional blackmail
Emotional branding
Emotional climate
Emotional competence
Emotional contagion
Emotional Design
Emotional detachment
Emotional (disambiguation)
Emotional disturbance
Emotional dysregulation
Emotional eating
Emotional Education
Emotional (Falco album)
Emotional Fire
Emotional flooding
Emotional Freedom Techniques
Emotional Intelligence
Emotional intelligence
Emotional intimacy
Emotionalism
Emotionalism (album)
Emotionality
Emotional (K-Ci and JoJo album)
Emotional lability
Emotional labor
Emotional literacy
Emotional Literacy Dramas
Emotionally focused therapy
Emotional or behavioral disability
Emotional promiscuity
Emotional prosody
Emotional Remains
Emotional Rescue (FBI)
Emotional Rollercoaster
Emotional Rollercoaster (Keke Wyatt album)
Emotional security
Emotional self-regulation
Emotional spectrum disorder
Emotional Stroop test
Emotional support animal
Emotion and memory
Emotion (Barbra Streisand album)
Emotion (Carly Rae Jepsen album)
Emotion classification
Emotion (disambiguation)
Emotion Engine
Emotion in animals
Emotion in Motion
Emotion-in-relationships model
Emotion Is Dead
Emotion (journal)
Emotionless
Emotionless (Red Sun Rising song)
Emotion perception
Emotion Pictures
Emotion recognition
Emotion recognition in conversation
Emotion Remixed +
Emotion Review
Emotion (Samantha Sang album)
Emotion (Samantha Sang song)
Emotions and culture
Emotions Anonymous
Emotion: Side B
Emotions in decision-making
Emotions in Motion
Emotions in Motion (song)
Emotions in virtual communication
Emotions (Mariah Carey album)
Emotions (The Pretty Things album)
Eric Conveys an Emotion
Esoteric Emotions The Death of Ignorance
Extremities, Dirt and Various Repressed Emotions
Fisker EMotion
Functional accounts of emotion
Gender and emotional expression
Geon: Emotions
Group emotion
Guilt (emotion)
Homeostatic emotion
Ian Hislop's Stiff Upper Lip - An Emotional History of Britain
I Don't Wanna Lose Your Love (The Emotions song)
Individual Emotion
Intentional infliction of emotional distress
Interest (emotion)
I Second That Emotion
I Second That Emotion (Futurama)
I Suck on That Emotion
Journal of Emotional and Behavioral Disorders
Love & Emotion
Love & Emotion (song)
Mayer-Salovey-Caruso Emotional Intelligence Test
Measures of conditioned emotional response
Meta-emotion
Mixed Emotions
Mixed Emotions (band)
Mixed Emotions (Rolling Stones song)
Motivation and Emotion
Music and emotion
Negligent infliction of emotional distress
Outrage (emotion)
Passion (emotion)
Physical premotion
Psychodynamic models of emotional and behavioral disorders
Rage (emotion)
Real Emotion
Real Emotion / 1000 no Kotoba
Real Emotion (album)
Real Emotional Girl
Rejoice (The Emotions album)
Relief (emotion)
Sat.1 Emotions
Sayonara wa Emotion
Show Some Emotion
Sketch for a Theory of the Emotions
Social-emotional agnosia
Social emotional development
Social emotions
Socioemotional adaptation theory
Socioemotional selectivity theory
Sociology of emotions
Sorrow (emotion)
Stratification of emotional life (Scheler)
Surprise (emotion)
Suspicion (emotion)
Sweet Emotion
Teenage Emotions
That Petrol Emotion
The Emotion Machine
The Emotions
The Emotions discography
The Emotions (doo-wop group)
The Expression of the Emotions in Man and Animals
Theory of constructed emotion
The Primordial Emotions
Tired and emotional
Two-factor theory of emotion
Volunteer Emotional Support Helplines
Wonder (emotion)



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